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ESAY 5. the 4. and 5. VERSES.
ISAIAH 5. the 4. and 5. VERSES.
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What could haue heene done more to my Vineyard that I haue not done in it? Wherefore when I looked that it should bring foorth Grapes, brought it forth wilde Grapes,
What could have heene done more to my Vineyard that I have not done in it? Wherefore when I looked that it should bring forth Grapes, brought it forth wild Grapes,
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And now goe to, I will tell you, what I will doe to my Vineyard; I will take away the Hedge thereof.
And now go to, I will tell you, what I will do to my Vineyard; I will take away the Hedge thereof.
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IT is a peece of a Song (for so it is called Vers. 1. Alas, what should songs doe to an heauie heart, Pro. 25. 20. or Musicke in a day of Mourning, Howling and Lamentation is fitter for this occasion? Surely,
IT is a piece of a Song (for so it is called Vers. 1. Alas, what should songs do to an heavy heart, Pro 25. 20. or Music in a day of Mourning, Howling and Lamentation is fitter for this occasion? Surely,
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as wee doe sometimes weepe for ioy; So doe wee Sing also for sorrow, Thus also doth the Prophet here;
as we do sometime weep for joy; So do we Sing also for sorrow, Thus also does the Prophet Here;
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If it bee a Song, it is a Dump; Esayes Lachrymae;
If it be a Song, it is a Dump; Isaiah Lachrymae;
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fit for that (Sheminith) grauis symphonia, as Tremelius turnes it, which some sad Psalmes were set vnto:
fit for that (Sheminith) grauis symphonia, as Tremelius turns it, which Some sad Psalms were Set unto:
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Both the Dittie, and the Tune are dolefull: There are in it three passionate straines; Fauours, Wrongs, Reuenge: Blessings, Sinnes, Iudgement; Both the Ditty, and the Tune Are doleful: There Are in it three passionate strains; Favours, Wrongs, Revenge: Blessings, Sins, Judgement;
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Fauours and blessings from God to Israel; Sinnes (which are the highest wrongs) from Israel to God;
Favours and blessings from God to Israel; Sinnes (which Are the highest wrongs) from Israel to God;
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Iudgements, by way of reuenge, from God to Israel; and each of those follow vpon other;
Judgments, by Way of revenge, from God to Israel; and each of those follow upon other;
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God begins with fauours to his people; They answere him with their sinnes, hee replies vpon them with Iudgements;
God begins with favours to his people; They answer him with their Sins, he replies upon them with Judgments;
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and all of these are in their height; the fauours of God are such as hee askes. What could be more;
and all of these Are in their height; the favours of God Are such as he asks. What could be more;
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the sins are aggrauated by those fauours;
the Sins Are aggravated by those favours;
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what worse then wilde Grapes and disappointment? And the Iudgements must be aggrauated to the proportion of their sinnes, what worse then the Hedge taken away, the Wall broken, the Vinyard troden downe, and eaten vp:
what Worse then wild Grapes and disappointment? And the Judgments must be aggravated to the proportion of their Sins, what Worse then the Hedge taken away, the Wall broken, the Vinyard trodden down, and eaten up:
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Let vs follow the stepps of God, and his Prophet, in all these; And when we haue passed these in Israel, let vs seeke to them at home:
Let us follow the steps of God, and his Prophet, in all these; And when we have passed these in Israel, let us seek to them At home:
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What should I need to craue attention; the busines is both Gods, and our owne. God and wee beginne with fauours; fauours not meane and ordinary;
What should I need to crave attention; the business is both God's, and our own. God and we begin with favours; favours not mean and ordinary;
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not expressed in a right-downe affirmation, but in an expostulatorie, and selfe-conuincing Question;
not expressed in a right-down affirmation, but in an expostulatory, and selfe-conuincing Question;
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What could haue beene done more to my Vineyard that I haue not done to it? Euery word is a new obligation.What could have been done more to my Vineyard that I have not done to it? Every word is a new obligation.
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That Israel is a Vineyard is no small fauour of God, that it is Gods Vineyard, is yet more;
That Israel is a Vineyard is no small favour of God, that it is God's Vineyard, is yet more;
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that it is Gods Vineyard so exquisitely cultiuated, as nothing more could bee either added, or desired, is most of all:
that it is God's Vineyard so exquisitely cultivated, as nothing more could be either added, or desired, is most of all:
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Israel is no vast Desert, no wilde Forrest, no moorish Fenne, no barren Heath, no thornie Thicket but a Vineyard;
Israel is no vast Desert, no wild Forest, no moorish Fen, no barren Heath, no thorny Thicket but a Vineyard;
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a Soyle of vse and fruit.
a Soil of use and fruit.
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Looke where you will in Gods Booke yee shall neuer finde any liuely member of Gods Church compared to any but a fruitfull Tree;
Look where you will in God's Book ye shall never find any lively member of God's Church compared to any but a fruitful Tree;
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Not to a tall Cypresse the Embleme of vnprofitable Honor, nor to a smooth Ash the Embleme of vnprofitable Prelacie, that doth nothing but beare Keyes:
Not to a tall Cypress the Emblem of unprofitable Honour, nor to a smooth Ash the Emblem of unprofitable Prelacy, that does nothing but bear Keys:
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nor to a double-coloured Poplar, the Embleme of Dissimulation; nor to a wel shaded Plane, that hath nothing but Forme;
nor to a double-coloured Poplar, the Emblem of Dissimulation; nor to a well shaded Plane, that hath nothing but Form;
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nor to a hollow Maple, nor to a trembling Aspe; nor to a prickly Thorne; shortly, not to any Plant whatsoeuer whose fruit is not vsefull and beneficiall;
nor to a hollow Maple, nor to a trembling Asp; nor to a prickly Thorn; shortly, not to any Plant whatsoever whose fruit is not useful and beneficial;
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Heare this then yee goodly Cedars, strong Elmes, fastgrowing Willowes, sappie Sycomores, and all the rest of the fruitlesse trees of the earth, I meane all fashionable and barren professors whatsoeuer, yee may shoote vp in height, yee may spread farre, shade well, show faire,
Hear this then ye goodly Cedars, strong Elms, fastgrowing Willows, sappy Sycamores, and all the rest of the fruitless trees of the earth, I mean all fashionable and barren professors whatsoever, ye may shoot up in height, ye may spread Far, shade well, show fair,
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but what are yee good for? Yee may bee fit for the Forrest, Ditches, Hedgrowes of the World;
but what Are ye good for? Ye may be fit for the Forest, Ditches, Hedgrowes of the World;
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yee are not for the true sauing soyle of Gods Israel; that is a Vineyard; there is place for none but Vines; & true Vines are fruitfull:
ye Are not for the true Saving soil of God's Israel; that is a Vineyard; there is place for none but Vines; & true Vines Are fruitful:
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He that abideth in me bringeth foorth much fruit, saith our Sauiour, Iohn 15. 5.
He that Abideth in me brings forth much fruit, Says our Saviour, John 15. 5.
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And of all fruits, what is comparable to that of the Vine? Let the Vine it selfe speake in Iothams Parable, Iud. 9. 19. Should I leaue my Wine which cheareth God and man? How is this? God cheared with Wine? It is an high hyperbole;
And of all fruits, what is comparable to that of the Vine? Let the Vine it self speak in Jothams Parable, Iud. 9. 19. Should I leave my Wine which Cheereth God and man? How is this? God cheered with Wine? It is an high hyperbole;
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Yet seconded by the God of truth;
Yet seconded by the God of truth;
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I will drinke no more of the fruit of this Vine, till I drinke it new with you in my Fathers kingdom, Mat. 26. 29. It must needes be an excellent liquor which is vsed to resemble the ioyes of heauen:
I will drink no more of the fruit of this Vine, till I drink it new with you in my Father's Kingdom, Mathew 26. 29. It must needs be an excellent liquour which is used to resemble the Joys of heaven:
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Yea, the bloud of the Sonne of God, that celestial nectar, which to morrow shall cheere our Soules, is it otherwise resembled then by the bloud of the Grape? He is Vitis vera, the true Vine this is his iuice. Alas;
Yea, the blood of the Son of God, that celestial nectar, which to morrow shall cheer our Souls, is it otherwise resembled then by the blood of the Grape? He is Vitis vera, the true Vine this is his juice. Alas;
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would God we had not too much cause to complaine of the pleasure of this fruit;
would God we had not too much cause to complain of the pleasure of this fruit;
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Religion, Reason, Humanitie sauour not to the palate of many in comparison of it? Wine is a mocker, saith Salomon: How many thousands doth it daily cheate of their Substance, of their Patrimony, of their Health, of their Wit, of their Sense, of their Life, of their Soule? Oh that we had the grace to bee sensible of our owne scorne, and danger;
Religion, Reason, Humanity savour not to the palate of many in comparison of it? Wine is a mocker, Says Solomon: How many thousands does it daily cheat of their Substance, of their Patrimony, of their Health, of their Wit, of their Sense, of their Life, of their Soul? O that we had the grace to be sensible of our own scorn, and danger;
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But this is the honour of the fruit, and the shame of the man:
But this is the honour of the fruit, and the shame of the man:
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the excesse is not more our sinne, then the delicacie is the prayse of the Grape;
the excess is not more our sin, then the delicacy is the praise of the Grape;
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For sweetnesse of verdure, then all Plants will yeild to the Vine;
For sweetness of verdure, then all Plants will yield to the Vine;
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so tastfull, so pleasing, so delightfull vnto God are the persons, the graces, the endeauours of his Israel. Their persons are, NONLATINALPHABET.
so tasteful, so pleasing, so delightful unto God Are the Persons, the graces, the endeavours of his Israel. Their Persons Are,.
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Rom. 12. 1. Their Loue is better then Wine Cant. 4. 10. Their Almes are NONLATINALPHABET, a sweete smelling sauour, Philip. 4. 18. Their prayers as euening Incense; of a most fragrant composition;Rom. 12. 1. Their Love is better then Wine Cant 4. 10. Their Alms Are, a sweet smelling savour, Philip. 4. 18. Their Prayers as evening Incense; of a most fragrant composition;
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and, for the rest of their wordes;
and, for the rest of their words;
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The roofe of their mouth is like the best Wine, Cant. 7. 9. Acceptation hath woont to bee the incouragement of forwardnesse;
The roof of their Mouth is like the best Wine, Cant 7. 9. Acceptation hath wont to be the encouragement of forwardness;
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Honorable and beloued, how should this harten vs in our holy stations, in our conscionable actions;
Honourable and Beloved, how should this harten us in our holy stations, in our conscionable actions;
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Whiles wee continue Vines it is not in the power of our imperfections, to lose our thankes;
While we continue Vines it is not in the power of our imperfections, to loose our thanks;
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The delicatest Grape cannot bee so rellish-some to the palate of man, as our poore weake obediences are to the God of mercies.
The delicatest Grape cannot be so rellish-some to the palate of man, as our poor weak obediences Are to the God of Mercies.
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Thou hast rauished my heart, my Sister, my Spouse, thou hast rauished my heart;
Thou hast ravished my heart, my Sister, my Spouse, thou hast ravished my heart;
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saith Christ of his Church, Cant. 4. 9. The Vine is a noble plant, but a feeble and tender one;
Says christ of his Church, Cant 4. 9. The Vine is a noble plant, but a feeble and tender one;
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Other trees grow vp alone out of the strength of their owne sap;
Other trees grow up alone out of the strength of their own sap;
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this grouels on the ground, and rots if it haue not an Elme to prop it;
this grovels on the ground, and rots if it have not an Elm to prop it;
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Like as Man, the best creature, is in his birth most helplesse; and would presently die without outward succours;
Like as Man, the best creature, is in his birth most helpless; and would presently die without outward succours;
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Such is the Israel of God; the worthiest peece of Gods Creation; yet of it selfe impotent to good;
Such is the Israel of God; the Worthiest piece of God's Creation; yet of it self impotent to good;
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here is no growth, no life but from that Diuine Hand; Without Me can yee do nothing:
Here is no growth, no life but from that Divine Hand; Without Me can ye do nothing:
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They are no Vines that can stand alone;
They Are no Vines that can stand alone;
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those proud Spirits, as they haue no need of God, so God hath no interest in them; His Israel is a Vineyard;
those proud Spirits, as they have no need of God, so God hath no Interest in them; His Israel is a Vineyard;
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and the Vine must be propped. As a Vineyard, so Gods Vineyard. The Church shall be sure not to be Masterlesse:
and the Vine must be propped. As a Vineyard, so God's Vineyard. The Church shall be sure not to be Masterless:
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There is much waste ground that hath no Owner;
There is much waste ground that hath no Owner;
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our Globe can tell vs of a great part of the World, that hath no name but Incognita, not knowne, whether it haue any inhabitant;
our Globe can tell us of a great part of the World, that hath no name but Incognita, not known, whither it have any inhabitant;
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but a Vineyard was neuer without a Possessor; till Noah the true Ianus planted one, there was no newes of any;
but a Vineyard was never without a Possessor; till Noah the true Ianus planted one, there was no news of any;
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Come into some wilde Indian Forrest all furnished with goodly Trees, you know not whether euer man were there;
Come into Some wild Indian Forest all furnished with goodly Trees, you know not whither ever man were there;
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Gods hand we are sure hath beene there; perhaps not mans;
God's hand we Are sure hath been there; perhaps not men;
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but if you come into a well dressed Vineyard, where you see the Hillockes equally swelling, the stakes pitcht in a iust height & distance,
but if you come into a well dressed Vineyard, where you see the Hillocks equally swelling, the stakes pitched in a just height & distance,
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and the Vines, handsomly pruned, now it is easie to say (as the Philosopher did when he found Figures) Here hath bin a man, yea a good husband.
and the Vines, handsomely pruned, now it is easy to say (as the Philosopher did when he found Figures) Here hath been a man, yea a good husband.
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There is an vniuersall prouidence of God ouer the World; but there is a speciall eye, and hand of God ouer his Church:
There is an universal providence of God over the World; but there is a special eye, and hand of God over his Church:
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In this God challengeth a peculiar interest that is his (as wee heard worthily this Day) in a double right, of Confederation, of Redemption;
In this God Challengeth a peculiar Interest that is his (as we herd worthily this Day) in a double right, of Confederation, of Redemption;
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Israel is my Sonne, yea my first borne, saith God to Pharaoh: Thou hast brought a Vine out of Egypt, thou hast cast out the heathen and planted it, saith the Psalmist, 80. 8. Oh the blasphemous diffidence of foolish men!
Israel is my Son, yea my First born, Says God to Pharaoh: Thou hast brought a Vine out of Egypt, thou hast cast out the heathen and planted it, Says the Psalmist, 80. 8. O the blasphemous diffidence of foolish men!
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Can we, dare we impute ill husbandry to the God of Heauen? Hath God a Vineyard,
Can we, Dare we impute ill Husbandry to the God of Heaven? Hath God a Vineyard,
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and shall he not tend it? Shall hee not mightily protect it? Goe on, yee Foxes, yee little Foxes, to spoile the tender Grapes;
and shall he not tend it? Shall he not mightily Pact it? Go on, ye Foxes, ye little Foxes, to spoil the tender Grapes;
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Goe on yee Boares of the Wood to waste this Vineyard, and ye wild beasts of the field to deuoure it;
Go on ye Boars of the Wood to waste this Vineyard, and you wild beasts of the field to devour it;
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our sinnes, our sinnes haue giuen this scope to your violence, and our calamitie: But yee shall once know that this Vineyard hath an Owner;
our Sins, our Sins have given this scope to your violence, and our calamity: But ye shall once know that this Vineyard hath an Owner;
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euen the mightie God of Iacob; euery cluster that you haue spoiled shall be fetcht backe againe from the bloudie Wine-presse of his wrath:
even the mighty God of Iacob; every cluster that you have spoiled shall be fetched back again from the bloody Winepress of his wrath:
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And in spight of all the gates of Hell, this Vine shall flourish. Euen so, Returne we beseech thee, O God of Hosts;
And in spite of all the gates of Hell, this Vine shall flourish. Eve so, Return we beseech thee, Oh God of Hosts;
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looke downe from Heauen and visit this Vine: and the Vineyard which thy right hand hath planted:
look down from Heaven and visit this Vine: and the Vineyard which thy right hand hath planted:
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and the branch that thou madest strong for thy selfe.
and the branch that thou Madest strong for thy self.
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Yee haue seene Israel a Vineyard, and Gods Vineyard ▪ now cast your eyes vpon the fauours that God hath done to his Vineyard Israel;
Ye have seen Israel a Vineyard, and God's Vineyard ▪ now cast your eyes upon the favours that God hath done to his Vineyard Israel;
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such, as that God appeales their owne hearts for Iudges;
such, as that God appeals their own hearts for Judges;
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What could haue beene done more to my Vineyard that I haue not done? Marke, I beseech you;What could have been done more to my Vineyard that I have not done? Mark, I beseech you;
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Hee doth not say, What could haue beene done more then hath beene done, but, more, that I haue not done;
He does not say, What could have been done more then hath been done, but, more, that I have not done;
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challenging all the acts done to his Vineyard for his owne; as the Soyle is his, so is all the Culture;
challenging all the acts done to his Vineyard for his own; as the Soil is his, so is all the Culture;
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Hee that else where makes himselfe the Vine, and his Father the Husbandman, here, makes Israel the Vine, and himselfe the Husbandman;
He that Else where makes himself the Vine, and his Father the Husbandman, Here, makes Israel the Vine, and himself the Husbandman;
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nothing is, nothing can bee done to his Church that passeth not his hands: My Father still worketh, saith hee, and I worke.
nothing is, nothing can be done to his Church that passes not his hands: My Father still works, Says he, and I work.
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This worke, this care knowes no end, no limits.
This work, this care knows no end, no Limits.
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Many a good Husband ouer-taskes himselfe, and vndertakes more, then his eye can ouerlooke, or his hand sway;
Many a good Husband ouer-taskes himself, and undertakes more, then his eye can overlook, or his hand sway;
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and therefore is faine to trust to the menagement of others; and it speedes thereafter. But the Owner of this Vineyard is euery where;
and Therefore is feign to trust to the menagement of Others; and it speeds thereafter. But the Owner of this Vineyard is every where;
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and workes where euer he is; nothing can passe his eye, euery thing must passe his hand;
and works where ever he is; nothing can pass his eye, every thing must pass his hand;
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This is the difference betwixt Salomons Vineyard, and his that is greater then Salomon; Salomon lets out his Vineyard to Keepers, Cant. 8. 11. Christ keepes his in his owne hand;
This is the difference betwixt Solomon's Vineyard, and his that is greater then Solomon; Solomon lets out his Vineyard to Keepers, Cant 8. 11. christ keeps his in his own hand;
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Hee vseth indeed the helpe of Men, but as Tooles, rather then as Agents, he workes by them, they cannot worke but by him;
He uses indeed the help of Men, but as Tools, rather then as Agents, he works by them, they cannot work but by him;
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Are any of you great Ones, Benefactours to his Church (a rare stile I confesse in these not datiue but ablatiue times) yee are but as the hands of the Subalmoners of Heauen: God giues by you:
are any of you great Ones, Benefactors to his Church (a rare style I confess in these not dative but ablative times) ye Are but as the hands of the Subalmoners of Heaven: God gives by you:
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Are any great Potentates of the earth secret or open persecutours of his Church: Ashur is the rod of my wrath, saith God;
are any great Potentates of the earth secret or open persecutors of his Church: Ashur is the rod of my wrath, Says God;
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They are but as Gods pruning Kniues, to make his Vine bleede out her superfluous iuice: God cuts by them:
They Are but as God's pruning Knives, to make his Vine bleed out her superfluous juice: God cuts by them:
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He is the Author of both, men are the instruments.
He is the Author of both, men Are the Instruments.
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To him must we returne the prayse of his mercie in the one, and in the other, the awe of his iudgements, what euer is done to his Church, God doth it himselfe.
To him must we return the praise of his mercy in the one, and in the other, the awe of his Judgments, what ever is done to his Church, God does it himself.
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Neither doth hee say, What could I haue done more that I haue not done, as our former Translation reads it, with a reference to his absolute power;
Neither does he say, What could I have done more that I have not done, as our former translation reads it, with a Referente to his absolute power;
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according whereto, we know that he can do more then hee doth, more then hee will doe,
according whereto, we know that he can do more then he does, more then he will do,
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but (NONLATINALPHABET) Quid faciendum; What could haue beene done more in respect of the exigence of the occasion;
but () Quid faciendum; What could have been done more in respect of the exigence of the occasion;
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Would God set his omnipotent Power vpon it, we know hee could make all the World Israel;
Would God Set his omnipotent Power upon it, we know he could make all the World Israel;
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he could make all Israel Saints, hee could haue made Deuils men, men Angels.
he could make all Israel Saints, he could have made Devils men, men Angels.
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But God vses not to proceed according to the rule of an absolute Omnipotencie, but according to the Oeconomie of his most holy, most wise, most iust Decrees:
But God uses not to proceed according to the Rule of an absolute Omnipotency, but according to the Economy of his most holy, most wise, most just Decrees:
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Whereby hee hath chalked out vnto men those wayes, and helpes of saluation, which hee sees fit for the attainment of that end;
Whereby he hath chalked out unto men those ways, and helps of salvation, which he sees fit for the attainment of that end;
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these are they wherein he hath not beene fayling to his Israel.
these Are they wherein he hath not been failing to his Israel.
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Of these hee sayes, What could haue beene done more that I haue not done? See what notice God takes,
Of these he Says, What could have been done more that I have not done? See what notice God Takes,
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and what reckonings hee keepes of all the good that hee doth to any Church or people;
and what reckonings he keeps of all the good that he does to any Church or people;
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he files vp all his blessings; Hee is bountifull not profuse;
he files up all his blessings; He is bountiful not profuse;
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open-handed, but not so as that his largesse makes him respectlesse or forgetfull of his beneficences;
openhanded, but not so as that his largess makes him respectless or forgetful of his beneficences;
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hee giues not like the picture of Fortune, blindfolded; or, like an Almoner in a throng, hee knowes not to whom;
he gives not like the picture of Fortune, blindfolded; or, like an Almoner in a throng, he knows not to whom;
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he notes both the man and the fauour;
he notes both the man and the favour;
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In our gifts, our left hand may not know what our right hand doth, because our weaknesse is subiect to a proud-selfe-conceit,
In our Gifts, our left hand may not know what our right hand does, Because our weakness is Subject to a proud-selfe-conceit,
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and a mis-opinion of too much obligation in the Receiuer;
and a misopinion of too much obligation in the Receiver;
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but he, whose infinite goodnesse is not liable to any danger of those infirmities which follow our sinfull nature, sets all his mercies on the score,
but he, whose infinite Goodness is not liable to any danger of those infirmities which follow our sinful nature, sets all his Mercies on the score,
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and will not balke one of the least.
and will not balk one of the least.
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Hee that could say to Israel I tooke thee from among the Pots, and to Dauid, I tooke thee from following the Ewes great with Lambe;
He that could say to Israel I took thee from among the Pots, and to David, I took thee from following the Ewes great with Lamb;
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doe yee not thinke he still sayes to his Anointed, I brought you from weake in the Cradle to strong in the Throne;
do ye not think he still Says to his Anointed, I brought you from weak in the Cradle to strong in the Throne;
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I kept you from treacherous hands;
I kept you from treacherous hands;
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I returnd you safe from the dangers of your Southerne Voyage I haue giuen you not the hands and knees,
I returned you safe from the dangers of your Southern Voyage I have given you not the hands and knees,
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but the harts of your Subiects.
but the hearts of your Subjects.
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Doe I not thinke hee saith to mee, I brought thee from the ferule to a pastorall staffe;
Doe I not think he Says to me, I brought thee from the ferule to a pastoral staff;
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to another, I brought thee from the bench of Iustice to the seate of Honour;
to Another, I brought thee from the bench of justice to the seat of Honour;
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to an other I deliuered thee from the Sword of thine Enemie, from the bed of thy sicknesse, from the walls of thy restraint, from the Powder Myne;
to an other I Delivered thee from the Sword of thine Enemy, from the Bed of thy sickness, from the walls of thy restraint, from the Powder Mine;
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I made thee Noble, thee Rich, thee Potent;
I made thee Noble, thee Rich, thee Potent;
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I made this Country populous, that Citie wealthy, this Kingdome strong, Bee sure, if we be forgetfull, God will not mis-reckon his owne mercies:
I made this Country populous, that city wealthy, this Kingdom strong, be sure, if we be forgetful, God will not misreckon his own Mercies:
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Our fauours are (like our selues) poore and impotent, worthy to bee scribled vpon the Sand, that they may bee washt off with the next waue, his, are full of goodnesse,
Our favours Are (like our selves) poor and impotent, worthy to be scribbled upon the Sand, that they may be washed off with the next wave, his, Are full of Goodness,
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and infinite compassion, fit for the Marble of an eternall remembrance.
and infinite compassion, fit for the Marble of an Eternal remembrance.
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Honourable and beloued, Why doe not we keepe one part of the Tally, as hee keepes the other, that so wee may hold eeuen reckonings with our munificent God? How should wee meditate continually of the gracious and wonderfull works of his bountie, knowing that God hath so done his great works, that they ought to bee had in perpetuall memory;
Honourable and Beloved, Why do not we keep one part of the Tally, as he keeps the other, that so we may hold even reckonings with our munificent God? How should we meditate continually of the gracious and wonderful works of his bounty, knowing that God hath so done his great works, that they ought to be had in perpetual memory;
j cc j-vvn, q-crq vdb xx pns12 vvi crd n1 pp-f dt n1, c-acp pns31 vvz dt j-jn, cst av pns12 vmb vvi j n2-vvg p-acp po12 j np1? q-crq vmd pns12 vvi av-j pp-f dt j cc j n2 pp-f po31 n1, vvg cst np1 vhz av vdn po31 j n2, cst pns32 vmd pc-acp vbi vhn p-acp j n1;
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How should wee gratefully recount his fauours, and call the World about vs, with the sweete singer of Israel;
How should we gratefully recount his favours, and call the World about us, with the sweet singer of Israel;
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Come hither, and heare all yee that feare God, and I will tell you what hee hath done for my soule, Psal. 56. 16. O God it is a iust quarrell that thou hast against vs for our vnthankfulnesse;Come hither, and hear all ye that Fear God, and I will tell you what he hath done for my soul, Psalm 56. 16. O God it is a just quarrel that thou hast against us for our unthankfulness;
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the familiaritie of thy blessings haue drawne them into neglect. Alas, thy mercies haue not beene sowne, but buried in vs;
the familiarity of thy blessings have drawn them into neglect. Alas, thy Mercies have not been sown, but buried in us;
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We haue beene gulfes to swallow them, not repositories to keepe them; How worthily do we smart, because wee forget.
We have been gulfs to swallow them, not Repositories to keep them; How worthily do we smart, Because we forget.
pns12 vhb vbn n2 pc-acp vvi pno32, xx n2 pc-acp vvi pno32; c-crq av-j vdb pns12 vvi, c-acp pns12 vvb.
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How iustly are thy iudgements seene vpon vs, because thy mercies are not. Away with this wretched ingratitude;
How justly Are thy Judgments seen upon us, Because thy Mercies Are not. Away with this wretched ingratitude;
c-crq av-j vbr po21 n2 vvn p-acp pno12, c-acp po21 n2 vbr xx. av p-acp d j n1;
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Oh loue the Lord, all yee his Saints, for the Lord preserueth the faithfull, and plentifully rewardeth the proud doer. O love the Lord, all ye his Saints, for the Lord Preserveth the faithful, and plentifully Rewardeth the proud doer.
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What then is it, O Lord, what is it that thou hast done, then which more could not bee done for thy Vineyard? Thou best knowest thine own mercies, and canst best expresse them:
What then is it, Oh Lord, what is it that thou hast done, then which more could not be done for thy Vineyard? Thou best Knowest thine own Mercies, and Canst best express them:
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thou that wouldst not haue vs search into thy counsels, wouldst not haue vs ignorant of thy fauours:
thou that Wouldst not have us search into thy Counsels, Wouldst not have us ignorant of thy favours:
pns21 cst vmd2 xx vhi pno12 vvi p-acp po21 n2, vmd2 xx vhi pno12 j pp-f po21 n2:
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those are particularized in the foregoing words: In thy choice. In thy fence, In picking, In planting, in ouersight, in pressing;
those Are particularized in the foregoing words: In thy choice. In thy fence, In picking, In planting, in oversight, in pressing;
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First, there is the aduantage of the place chosen;
First, there is the advantage of the place chosen;
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where hath hee setled his Vineyard but vpon a very fruitfull Hill? A double aduantage, An hill, and very fruitfull:
where hath he settled his Vineyard but upon a very fruitful Hill? A double advantage, an hill, and very fruitful:
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Hils are held best for Vines; the decliuitie whereof giues much strength to the reflexion; so as the most generous Vines are noted to grow vpon the hils. Yet, there are barren hils;
Hills Are held best for Vines; the declivity whereof gives much strength to the reflection; so as the most generous Vines Are noted to grow upon the hills. Yet, there Are barren hills;
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nothing but heapes of vnprofitable sands; this is a fruitfull hill, yea superlatiuely fruitfull, the home of the Son of oyle,
nothing but heaps of unprofitable sands; this is a fruitful hill, yea superlatively fruitful, the home of the Son of oil,
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as it is in the originall; that is, by an Hebraisme; an hill eminently fat and fertile.
as it is in the original; that is, by an Hebraism; an hill eminently fat and fertile.
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But what would it auaile the ground to bee fruitfull, if it bee vnfenced, that the wild Bore,
But what would it avail the ground to be fruitful, if it be unfenced, that the wild Boar,
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or the Foxes may spoyle it: as good no fruit as to no purpose.
or the Foxes may spoil it: as good no fruit as to no purpose.
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Loe then here, Secondly, both an hedge, and, least that should not bee sufficient, a Wall.
Lo then Here, Secondly, both an hedge, and, lest that should not be sufficient, a Wall.
uh av av, ord, d dt n1, cc, cs d vmd xx vbi j, dt n1.
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But to what purpose should it be fenced with stones without, if it bee choaked with stones within;
But to what purpose should it be fenced with stones without, if it be choked with stones within;
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As therefore thirdly the stones were laide together in the Wall, for defence; So they were gathered off from the soyle to auoide offence.
As Therefore Thirdly the stones were laid together in the Wall, for defence; So they were gathered off from the soil to avoid offence.
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But to what purpose is the fruitfulnesse, fencing, stoning, if the ground yeeld a plentifull Crop of Bryers, Thistles, Weedes? Iniussa virescunt gramina; ill Weedes grow fast;
But to what purpose is the fruitfulness, fencing, stoning, if the ground yield a plentiful Crop of Briers, Thistles, Weeds? Iniussa virescunt gramina; ill Weeds grow fast;
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here is therefore, Fourthly, the maine fauour to this Vineyard, that the owner hath planted it with choisest Vines;
Here is Therefore, Fourthly, the main favour to this Vineyard, that the owner hath planted it with Choicest Vines;
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It is the praise of the Earth, to softer any Plant that is put into the bosome of it;
It is the praise of the Earth, to Softer any Plant that is put into the bosom of it;
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it is the chief care of the Husbandman to store it with Mants of worth: Now all this prouision of soyle, Fencing, Stoning, Planting, were nothing without a continual ouer-sight; the wise owner therfore.
it is the chief care of the Husbandman to store it with Mants of worth: Now all this provision of soil, Fencing, Stoning, Planting, were nothing without a continual oversight; the wise owner Therefore.
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Fiftly, builds, not a Bowre, not a Banqueting house, for pleasure, but a Towre for suruay;
Fifty, builds, not a Bower, not a Banqueting house, for pleasure, but a Tower for survey;
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and that not in some obscure Angle, but in the midst of the Vineyard, that hee may view the carriage of his labourers,
and that not in Some Obscure Angle, but in the midst of the Vineyard, that he may view the carriage of his labourers,
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and descrie the first danger of the annoyances.
and descry the First danger of the annoyances.
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Lastly, to what purpose were all this choyce, Fencing, Stoning, Planting, ouer-sight, if when the Grapes are grown to their due ripenesse, they should not bee improued to an vsefull Vintage, this must be done by the Wine-presse; That is set vp:
Lastly, to what purpose were all this choice, Fencing, Stoning, Planting, oversight, if when the Grapes Are grown to their due ripeness, they should not be improved to an useful Vintage, this must be done by the Winepress; That is Set up:
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and now, what can remaine, but the setting vnder of Vessels to receiue the comfortable iuice, that shall flow from these, so well husbanded clusters.
and now, what can remain, but the setting under of Vessels to receive the comfortable juice, that shall flow from these, so well husbanded clusters.
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All this hath God done for his Vinyard, what could haue beene done more? Not to dwell in the mysts of Allegories;
All this hath God done for his Vinyard, what could have been done more? Not to dwell in the mysts of Allegories;
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God himselfe hath reade this Riddle. The Vineyard of the Lord of hoasts is the house of Israel:
God himself hath read this Riddle. The Vineyard of the Lord of hosts is the house of Israel:
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And the house of Israel is his Church. And the house of Israel is his Church.
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The Church is Gods hill, conspicuous for his wonderfull fauours (though not euer) euen to the eye of the World; not an hidden vnheeded Valley.
The Church is God's hill, conspicuous for his wonderful favours (though not ever) even to the eye of the World; not an hidden unheeded Valley.
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A fruitfull Hill, not by nature, but by grace; Nature was like it selfe, in it, in the World;
A fruitful Hill, not by nature, but by grace; Nature was like it self, in it, in the World;
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God hath taken it in from the barren Downes, and gooded it: his choice did not find but make it thus.
God hath taken it in from the barren Downs, and gooded it: his choice did not find but make it thus.
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Thus chosen hee hath fenced it about with the hedge of Discipline, with the wall of his Almightie protection.
Thus chosen he hath fenced it about with the hedge of Discipline, with the wall of his Almighty protection.
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Thus fenced hee hath ordained, by iust censures to picke out of it those stones of offence, which might hinder their holy proceedings,
Thus fenced he hath ordained, by just censures to pick out of it those stones of offence, which might hinder their holy proceedings,
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and keepe downe the grouth of the Vines; whether scandalous Men, false Opinions, or euill Occurrences.
and keep down the grouth of the Vines; whither scandalous Men, false Opinions, or evil Occurrences.
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Thus cleared, he hath planted it with the choysest Vines of gracious motions, of wholsome Doctrines,
Thus cleared, he hath planted it with the Choicest Vines of gracious motions, of wholesome Doctrines,
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Thus planted, hee hath ouerlookt it from the Watchtowre of Heauen, in a carefull inspection vpon their wayes, in a prouident care of their preseruation.
Thus planted, he hath overlooked it from the Watchtowre of Heaven, in a careful inspection upon their ways, in a provident care of their preservation.
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Thus ouer-looked, he hath indeuoured to improue it by his seasonable Wine-presse in reducing all these powers and fauours, to act, to vse;
Thus overlooked, he hath endeavoured to improve it by his seasonable Winepress in reducing all these Powers and favours, to act, to use;
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whether by fatherly corrections, or by suggesting meet opportunities of practice;
whither by fatherly corrections, or by suggesting meet opportunities of practice;
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And now hauing thus chosen, fenced, cleared, planted, watched, and ordered to straine his Vines, hee sayes most iustly what could haue beene done more that I haue not done?
And now having thus chosen, fenced, cleared, planted, watched, and ordered to strain his Vines, he Says most justly what could have been done more that I have not done?
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Certainely it is not in the power of any humane apprehension to conceiue what act could be added to perfect his culture, what blessing could bee added to the indearing of a Church.
Certainly it is not in the power of any humane apprehension to conceive what act could be added to perfect his culture, what blessing could be added to the endearing of a Church.
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If hee haue made choyce of a people for his owne;
If he have made choice of a people for his own;
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If he haue blessed them with good gouernement, with safe protection, If he haue remoued all hinderances of their proficiencie;
If he have blessed them with good government, with safe protection, If he have removed all hindrances of their proficiency;
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If hee haue giuen them wholesome instructions, and plide them with solicitations to good; If his prouident eye haue beene euer ouer them for their deliuerances;
If he have given them wholesome instructions, and plide them with solicitations to good; If his provident eye have been ever over them for their Deliverances;
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If lastly, he haue vsed both faire & foule meanes to wring from them the good iuice of their obedience; Say men are Angels.
If lastly, he have used both fair & foul means to wring from them the good juice of their Obedience; Say men Are Angels.
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What could haue beene done more? What Church so euer in the World can make good to it selfe these specialities of mercie, Let it know that God hath abated nothing to it of the height of his fauour.
What could have been done more? What Church so ever in the World can make good to it self these specialities of mercy, Let it know that God hath abated nothing to it of the height of his favour.
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These are the fauours wherewith God hath begun to Israel, now turne your eares to the answere that Israel returnes to God, see the mercies of a good God requited with the rebellions of a wicked people;
These Are the favours wherewith God hath begun to Israel, now turn your ears to the answer that Israel returns to God, see the Mercies of a good God requited with the rebellions of a wicked people;
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wherefore when I looked that it should bring forth grapes, brought it forth wilde grapes? A wofull issue of such blessings:
Wherefore when I looked that it should bring forth grapes, brought it forth wild grapes? A woeful issue of such blessings:
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wild grapes, and that with the disappointment of Gods expectation. Two vsual faults doth God find with any vicious Tree;
wild grapes, and that with the disappointment of God's expectation. Two usual Faults does God find with any vicious Tree;
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No fruit, Ill fruit, The one in omission of good, the other, in commission of sinne:
No fruit, Ill fruit, The one in omission of good, the other, in commission of sin:
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The fig-tree in the way is cursed for the one; Israel here taxed for the other.
The Fig tree in the Way is cursed for the one; Israel Here taxed for the other.
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What then are these wilde, or as Pagnine renders it vuae putidae, rotten Grapes? God hath not left it to our ghesse,
What then Are these wild, or as Pagnine renders it vuae putidae, rotten Grapes? God hath not left it to our guess,
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but hath plainly told vs v. 7. in an elegant parenomasie I looked for (NONLATINALPHABET) iudgement and behold (NONLATINALPHABET) a wound or scab:
but hath plainly told us v. 7. in an elegant parenomasie I looked for () judgement and behold () a wound or scab:
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that is oppression) I lookt for NONLATINALPHABET Iustice, and behold (NONLATINALPHABET) clamour.
that is oppression) I looked for justice, and behold () clamour.
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Generally what euer disposition or act, vncultured nature doth, or would produce of it selfe, that is a wild grape:
Generally what ever disposition or act, uncultured nature does, or would produce of it self, that is a wild grape:
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Particularly, the Holy Ghost hath here instanced in seuerall sinnes, so stiled:
Particularly, the Holy Ghost hath Here instanced in several Sins, so styled:
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A self-greatning oppression, vers. 8. A setled drunkennesse and wilfull debauchednesse, vers. 11. A determined resolution of wicked courses, verse 18. A nicknaming of good and euill, verse 20. A selfe conceitednesse in their owne wayes, verse 21. Briberie in their Iudges, 1. 23. Pride in their women 3. 16. obdured infidelitie in all 6. 10. Wilde grapes indeed, such as corrupted nature yeelds without a correction, without an alteration: shee her selfe is wilde;
A self-greatning oppression, vers. 8. A settled Drunkenness and wilful debauchedness, vers. 11. A determined resolution of wicked courses, verse 18. A nicknaming of good and evil, verse 20. A self conceitedness in their own ways, verse 21. Bribery in their Judges, 1. 23. Pride in their women 3. 16. obdured infidelity in all 6. 10. Wild grapes indeed, such as corrupted nature yields without a correction, without an alteration: she her self is wild;
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shee can yeeld but what shee hath, what she is;
she can yield but what she hath, what she is;
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Please your selues who list in the opinion of your faire, and sweet, and plausible disposition;
Please your selves who list in the opinion of your fair, and sweet, and plausible disposition;
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yee shall find nature at her best but a wild Vine; In me that is in my flesh there dwelleth no good; saith the chosen Vessell:
ye shall find nature At her best but a wild Vine; In me that is in my Flesh there dwells no good; Says the chosen Vessel:
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Wild grapes, for the harshnesse and fowrenesse of the taste;
Wild grapes, for the harshness and fowrenesse of the taste;
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for the odiousnesse of their Verdure to the palate of the Almightie, the best fruits of nature are but glorious sinnes, the worst are horrible abhominations:
for the odiousness of their Verdure to the palate of the Almighty, the best fruits of nature Are but glorious Sins, the worst Are horrible abominations:
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Such are the wild grapes of Israel;
Such Are the wild grapes of Israel;
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which yet could not haue beene so ill if God had not beene put into an expectation of better,
which yet could not have been so ill if God had not been put into an expectation of better,
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and if this expectation had not bin crossed with disappointment:
and if this expectation had not been crossed with disappointment:
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Wherefore, when I looked that it should bring forth Grapes, brought it forth wilde Grapes? Had only Maples,Wherefore, when I looked that it should bring forth Grapes, brought it forth wild Grapes? Had only Maples,
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or Thornes, or Willowes growne there, God would not haue lookt for Grapes; had only wilde Vines growne there;
or Thorns, or Willows grown there, God would not have looked for Grapes; had only wild Vines grown there;
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GOD would not haue lookt for pleasing clusters, but now that God furnished the Soyle with Noble and Generous Plants, with what scorne,
GOD would not have looked for pleasing clusters, but now that God furnished the Soil with Noble and Generous Plants, with what scorn,
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and indignation doth hee looke vpon wilde Grapes? Fauours bestowed raise expectation, and expectation frustated doubles the iudgement:
and Indignation does he look upon wild Grapes? Favours bestowed raise expectation, and expectation frustated doubles the judgement:
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The very leaues and the high way drew a curse vpon the Fig-tree; Woe be to thee Chorazin, Woe be to thee Bethsaida.
The very leaves and the high Way drew a curse upon the Fig tree; Woe be to thee Chorazin, Woe be to thee Bethsaida.
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Sonne of man what shall be done to the Vine of all trees? Woe bee to thee O Vineyard of Israel:
Son of man what shall be done to the Vine of all trees? Woe be to thee Oh Vineyard of Israel:
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I will take away the hedge thereof, and it shall bee eaten vp; I will breake downe the wall, and it shall bee trodden downe. I will take away the hedge thereof, and it shall be eaten up; I will break down the wall, and it shall be trodden down.
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My speech should now descend to the wofull vengeance, that God threats to and inflicts vpon his Israel;
My speech should now descend to the woeful vengeance, that God Treats to and inflicts upon his Israel;
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A fit Theame for so heauie a day; the Hedge of good gouernment and wholsome Lawes shall bee trodden downe;
A fit Theme for so heavy a day; the Hedge of good government and wholesome Laws shall be trodden down;
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the wall of Diuine Protection shall be broken; the beasts of the Field and Forrest shall be let in;
the wall of Divine Protection shall be broken; the beasts of the Field and Forest shall be let in;
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the Grapes deuoured, the Trees brouzed and trampled vpon, the roots extirpate; to the full and finall vastation of Israel;
the Grapes devoured, the Trees browsed and trampled upon, the roots extirpate; to the full and final vastation of Israel;
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to the scorne and hissing of all Nations, to the iust terror of all the World,
to the scorn and hissing of all nations, to the just terror of all the World,
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whiles that dearling people which was once the example of Gods mercy, is now becomne the fearefull spectacle of his furie, and reuenge;
while that darling people which was once the Exampl of God's mercy, is now become the fearful spectacle of his fury, and revenge;
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suruiuing only in some few abhorred, and despised Vagabonds, to shew that there was once such a Nation:
surviving only in Some few abhorred, and despised Vagabonds, to show that there was once such a nation:
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But the time and occasion call my thoughts homeward, and inuite me rather, to spend the rest of my houre, in paralleling Israels blessings, sinnes, threats of iudgement with our owne:
But the time and occasion call my thoughts homeward, and invite me rather, to spend the rest of my hour, in paralleling Israel's blessings, Sins, Treats of judgement with our own:
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Wherein our interest shall bee a sufficient motiue of our attention; Gather you together therefore, gather you, O Nation, not worthy to be loued;
Wherein our Interest shall be a sufficient motive of our attention; Gather you together Therefore, gather you, Oh nation, not worthy to be loved;
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and cast backe your eyes vpon those incomparable fauours, wherewith God hath prouoked, and indeared this Iland;
and cast back your eyes upon those incomparable favours, wherewith God hath provoked, and endeared this Island;
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in which, I dare boldly say we are, at the least, his second Israel.
in which, I Dare boldly say we Are, At the least, his second Israel.
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How hath hee chosen vs out of all the Earth, and diuided vs from the rest of the World, that wee might bee a singular patterne,
How hath he chosen us out of all the Earth, and divided us from the rest of the World, that we might be a singular pattern,
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and strange wonder of his bountie; what should I speake of the wholesome temper of our Clime;
and strange wonder of his bounty; what should I speak of the wholesome temper of our Climb;
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the rich prouision of all vsefull Commodities;
the rich provision of all useful Commodities;
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so as wee cannot say only as Sanchez did, I haue moysture enough within my owne shell, but as Dauid did, Poculum exuberans, My cup runnes ouer to the supply of our Neighbour Nations;
so as we cannot say only as Sanchez did, I have moisture enough within my own shell, but as David did, Poculum exuberans, My cup runs over to the supply of our Neighbour nations;
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what speake I of the populousnesse of our Cities, the defencednesse of our shoares;
what speak I of the populousness of our Cities, the defencednesse of our shores;
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these are nothing to that heauenly treasure of the Gospel, which makes vs the Vineyard of God and that sweet peace, which giues vs the happie fruition of that sauing Gospel:
these Are nothing to that heavenly treasure of the Gospel, which makes us the Vineyard of God and that sweet peace, which gives us the happy fruition of that Saving Gospel:
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Albion doe we call it? nay (as he rightly) Polyolbion; richly blessed; O God, what, where is the Nation, that can emulate vs in these fauours?Albion do we call it? nay (as he rightly) Polyolbion; richly blessed; Oh God, what, where is the nation, that can emulate us in these favours?
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How hath hee fenced vs about, with the hedge of good Discipline, of wholesome Lawes, of gracious Gouernment;
How hath he fenced us about, with the hedge of good Discipline, of wholesome Laws, of gracious Government;
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with the brazen wall of his Almightie, and miraculous protection; Neuer Land had more exquisite Rules of Iustice, whether mute, or speaking:
with the brazen wall of his Almighty, and miraculous protection; Never Land had more exquisite Rules of justice, whither mute, or speaking:
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Hee hath not left vs to the mercie of a rude Anarchie, or a tyrannicall violence,
He hath not left us to the mercy of a rude Anarchy, or a tyrannical violence,
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but hath regulated vs by Lawes of our owne asking, and swayd vs by the iust Scepters of moderate Princes ▪
but hath regulated us by Laws of our own asking, and swayed us by the just Sceptres of moderate Princes ▪
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Neuer Land had more conuincing proofes of an Omnipotent Tuition; whether against forraine Powers, or secret Conspiracies;
Never Land had more convincing proofs of an Omnipotent Tuition; whither against foreign Powers, or secret Conspiracies;
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Forget if yee can the yeare of our Inuasion, the Day of our Purim; Besides the many particularities of our deliuerances filed vp by the pen of one of our worthy Prelates.
Forget if ye can the year of our Invasion, the Day of our Purim; Beside the many particularities of our Deliverances filed up by the pen of one of our worthy Prelates.
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How hath hee giuen vs meanes to remoue the rubs of our growth;
How hath he given us means to remove the rubs of our growth;
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and to gather away the stones of false doctrine, of hereticall prauitie, of mischieuous machinations that might hold downe his truth:
and to gather away the stones of false Doctrine, of heretical pravity, of mischievous machinations that might hold down his truth:
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And, which is the head of all, How hath he brought our Vine out of the Egypt of Popish Superstition, and planted it; In plaine termes;
And, which is the head of all, How hath he brought our Vine out of the Egypt of Popish Superstition, and planted it; In plain terms;
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how hath hee made vs a truly-orthodoxe Church;
how hath he made us a truly-orthodoxe Church;
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eminent for puritie of doctrine, for the graue and reuerend solemnitie of true Sacraments, for the due forme of gouernment,
eminent for purity of Doctrine, for the graven and reverend solemnity of true Sacraments, for the due Form of government,
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for the pious and Religious forme of our publike Lyturgie;
for the pious and Religious Form of our public Liturgy;
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with what plentie hath hee showred vpon vs the first and latter raine of his heauenly Gospel? With what rare gifts hath hee graced our Teachers? With what pregnant spirits hath hee furnisht our Academies? With what competencie of maintenance hath he heartned all learned Professions? So as in these regards;
with what plenty hath he showered upon us the First and latter rain of his heavenly Gospel? With what rare Gifts hath he graced our Teachers? With what pregnant spirits hath he furnished our Academies? With what competency of maintenance hath he heartened all learned Professions? So as in these regards;
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we may say of the Church of England, Many Daughters haue done vertuously, but thou excellest them all.
we may say of the Church of England, Many Daughters have done virtuously, but thou excellest them all.
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How hath the vigilant eye of his prouidence out of his doore of Heauen watcht ouer this Iland for good? not an hellish Pioner could mine vnder ground, but hee espied him;
How hath the vigilant eye of his providence out of his door of Heaven watched over this Island for good? not an hellish Pioneer could mine under ground, but he espied him;
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not a darke Lanterne could offer to deceiue midnight, but he descryes it;
not a dark Lantern could offer to deceive midnight, but he descries it;
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not a plot, not a purpose of euill could looke out, but he hath discouered it;
not a plot, not a purpose of evil could look out, but he hath discovered it;
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and shamed the Agents, and glorified his mercie in our deliuerance.
and shamed the Agents, and glorified his mercy in our deliverance.
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Lastly, how infinitely hath his louing care laboured to bring vs to good? What sweet opportunities,
Lastly, how infinitely hath his loving care laboured to bring us to good? What sweet opportunities,
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and incouragements hath hee giuen vs of a fruitfull obedience? and when his fatherly counsels would not worke with vs,
and encouragements hath he given us of a fruitful Obedience? and when his fatherly Counsels would not work with us,
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how hath he scruzed vs in the Winepresse of his heauie afflictions;
how hath he scruzed us in the Winepress of his heavy afflictions;
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one while, with a raging Pestilence, another while, with the insolence and preualence of enemies, one while with vnkindly seasons, another while, with stormie and wracking tempests,
one while, with a raging Pestilence, Another while, with the insolence and prevalence of enemies, one while with unkindly seasons, Another while, with stormy and wracking tempests,
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if by any meanes hee might fetcht from vs the precious iuice of true penitence, and faithfull obedience;
if by any means he might fetched from us the precious juice of true penitence, and faithful Obedience;
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that we might turne and liue; If the presse bee weightie, yet the wine were sweet.
that we might turn and live; If the press be weighty, yet the wine were sweet.
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Lay now all these together, And what could haue beene done more for our Vineyard, O God, that thou hast not done? Looke about you, Honourable and Christian hearers,
Lay now all these together, And what could have been done more for our Vineyard, Oh God, that thou hast not done? Look about you, Honourable and Christian hearers,
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and see whether God haue done thus with any Nation; Oh neuer, neuer was any people so bound to a God:
and see whither God have done thus with any nation; O never, never was any people so bound to a God:
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Other neighbouring Regions would think themselues happie in one drop of those blessings which haue powred downe thicke vpon vs:
Other neighbouring Regions would think themselves happy in one drop of those blessings which have poured down thick upon us:
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Alas, they are in a vaporous and marish vale, whiles wee are seated on the fruitfull Hill;
Alas, they Are in a vaporous and marish vale, while we Are seated on the fruitful Hill;
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they lie open to the massacring Knife of an enemie, whiles we are fenced: they are clogged with miserable incumbrances, whiles we are free;
they lie open to the massacring Knife of an enemy, while we Are fenced: they Are clogged with miserable encumbrances, while we Are free;
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Briers, and Brambles ouerspread them, whiles we are choicely planted; their tower is of offence, their winepresse is of bloud.
Briers, and Brambles overspread them, while we Are choicely planted; their tower is of offence, their winepress is of blood.
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Oh the lamentable condition of more likely Vineyards then our owne;
O the lamentable condition of more likely Vineyards then our own;
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who can but weepe and bleed to see these wofull calamities that are falne vpon the late famous and flourishing Churches of Reformed Christendome? Oh,
who can but weep and bleed to see these woeful calamities that Are fallen upon the late famous and flourishing Churches of Reformed Christendom? O,
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for that Palatine Vine, late inoculated with a precious bud of our Royall Stemme; that Vine not long since rich in goodly clusters;
for that Palatine Vine, late inoculated with a precious bud of our Royal Stem; that Vine not long since rich in goodly clusters;
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now the insultation of Boares, and prey of Foxes;
now the insultation of Boars, and prey of Foxes;
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Oh for those poore distressed Christians in France, Boheme, Silesia, Morauia, Germanie, Austria, Valtoline, that groane vnder the tyrannous yoake of Antichristian oppression;
O for those poor distressed Christians in France, Bohemia, Silesia, Moravia, Germany, Austria, Valtelline, that groan under the tyrannous yoke of Antichristian oppression;
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how glad would they bee of the crummes of our Feasts;
how glad would they be of the crumbs of our Feasts;
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how rich would they esteeme themselues with the very gleanings of our plentifull crop of prosperitie;
how rich would they esteem themselves with the very gleanings of our plentiful crop of Prosperity;
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How do they looke vp at vs, as euen now Militantly triumphant, whiles they are miserably wallowing in dust and bloud;
How do they look up At us, as even now Militantly triumphant, while they Are miserably wallowing in dust and blood;
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and wonder to see the Sun-shine vpon our hill, whiles they are drenched with storme and tempest in the Valley?
and wonder to see the Sunshine upon our hill, while they Are drenched with storm and tempest in the Valley?
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What are we, O God, what are we, that thou shouldst bee thus rich in thy mercies to vs,
What Are we, Oh God, what Are we, that thou Shouldst be thus rich in thy Mercies to us,
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whiles thou art so seuere in thy iudgements vnto them? It is too much, Lord, it is too much, that thou hast done for so sinfull and rebellious a people.
while thou art so severe in thy Judgments unto them? It is too much, Lord, it is too much, that thou hast done for so sinful and rebellious a people.
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Cast now your eyes aside a little, and, after the view of Gods fauours, see some little glimpse of our requitall;
Cast now your eyes aside a little, and, After the view of God's favours, see Some little glimpse of our requital;
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say, then, say, O Nation not worthy to be beloued; What fruit haue ye returnd to your beneficent God? Sin is impudent;
say, then, say, Oh nation not worthy to be Beloved; What fruit have you returned to your beneficent God? since is impudent;
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but let me challenge the impudent forehead of sinne it selfe;
but let me challenge the impudent forehead of sin it self;
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Are they not sowre and wilde Grapes that we haue yeelded? Are we lesse deep in the sins of Israel,
are they not sour and wild Grapes that we have yielded? are we less deep in the Sins of Israel,
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then in Israels blessings? Complaints, I know, are vnpleasing, how euer iust;
then in Israel's blessings? Complaints, I know, Are unpleasing, how ever just;
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but now, not more vnpleasing thē necessarie, Wo is me, my mother, that thou hast horne me a man of contention.
but now, not more unpleasing them necessary, Woe is me, my mother, that thou hast horn me a man of contention.
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I must cry out in this sad day of the sins of my people. I must cry out in this sad day of the Sins of my people.
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The Searchers of Canaan, when they came to the brook of Esheol, they cut down a branch, with a cluster of Grapes,
The Searchers of Canaan, when they Come to the brook of Sheol, they Cut down a branch, with a cluster of Grapes,
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and carried it on a staffe betweene two, to shew Israel the fruit of the Land, Numb. and carried it on a staff between two, to show Israel the fruit of the Land, Numb.
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13. 23. Giue me leaue, in the search of our Israel, to present your eyes with some of the wilde grapes that grow there, on euery hedge:
13. 23. Give me leave, in the search of our Israel, to present your eyes with Some of the wild grapes that grow there, on every hedge:
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And what if they bee the very same that grew in this degenerated Vineyard of Israel?
And what if they be the very same that grew in this degenerated Vineyard of Israel?
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Where we meet first with oppression;
Where we meet First with oppression;
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a Lordly sinne, and that challengeth precedencie (as which is commonly incident to none but the great (though a poore oppressor (as he is vnkindly) so he is a monster of mercilesnesse.) Oh the loud shrieks and clamours of this crying sinne!
a Lordly sin, and that Challengeth precedency (as which is commonly incident to none but the great (though a poor oppressor (as he is unkindly) so he is a monster of mercilessness.) O the loud shrieks and clamours of this crying sin!
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What grinding of faces, what racking of Rents, what detention of wages, what inclosing of Commons, what ingrossing of Commodities, what griping exactions, what strayning the aduantages of greatnesse, what vnequall leuies of Legal payments, what spightfull Sutes, what Depopulations, what Vsuries, what violences aboūd euery where?
What grinding of faces, what racking of Rends, what detention of wages, what enclosing of Commons, what engrossing of Commodities, what gripping exactions, what straining the advantages of greatness, what unequal levies of Legal payments, what spiteful Suits, what Depopulations, what Usuries, what violences abound every where?
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The sighes, the teares, the bloud of the poore pierce the Heauens, and call for a fearefull retribution;
The sighs, the tears, the blood of the poor pierce the Heavens, and call for a fearful retribution;
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This is a sowre Grape indeed, and that makes God to wring his face in an angry detestation. Drunkennesse is the next;
This is a sour Grape indeed, and that makes God to wring his face in an angry detestation. drunkenness is the next;
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not so odious in the weaknes of it as in the strength: Oh wofull glory; strong to drinke:
not so odious in the weakness of it as in the strength: O woeful glory; strong to drink:
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Woe is me, how is the World tum'd beast? What bouzing, and quaffing, and whiffing,
Woe is me, how is the World tumed beast? What bouzing, and quaffing, and whiffing,
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and healthing is there on euery bench;
and healthing is there on every bench;
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and what reeling and staggering in our streets? What drinking by the Yard, the Die, the Dozen? What forcing of pledges. VVhat quarrels for measure;
and what reeling and staggering in our streets? What drinking by the Yard, the Die, the Dozen? What forcing of pledges. What quarrels for measure;
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and forme? How is that becomme an excuse of villany, which any villany might rather excuse.
and Form? How is that become an excuse of villainy, which any villainy might rather excuse.
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I was drunke, How hath this torrent, yea this deluge of excesse in meates and drinks drowned the face of the Earth,
I was drunk, How hath this torrent, yea this deluge of excess in Meats and drinks drowned the face of the Earth,
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and risen many Cubits aboue the highest Mountaines of Religion and good Lawes? Yea would God I might not say that which I feare;
and risen many Cubits above the highest Mountains of Religion and good Laws? Yea would God I might not say that which I Fear;
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and shame, and grieue to say, that euen some of them which square the Arke for others, haue beene inwardly drowned, and discouered their nakednesse.
and shame, and grieve to say, that even Some of them which square the Ark for Others, have been inwardly drowned, and discovered their nakedness.
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That other inundation, scoured the World, this impures it, and what but a Deluge of fire can wash it from so abominable filthines.
That other inundation, scoured the World, this impures it, and what but a Deluge of fire can wash it from so abominable filthiness.
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Let no Popish Eaues-dropper now smile to thinke what aduantage I giue by so deepe a censure of our owne profession;
Let no Popish Eaues-dropper now smile to think what advantage I give by so deep a censure of our own profession;
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Alas, these sinnes know no difference of Religions; would God they themselues were not rather more deepe in these foule enormities; we extenuate not our guilt;
Alas, these Sins know no difference of Religions; would God they themselves were not rather more deep in these foul enormities; we extenuate not our guilt;
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what euer wee sinne, wee condemne it as mortall; they palliate wickednesse with the faire pretence of Venialitie; shortly;
what ever we sin, we condemn it as Mortal; they palliate wickedness with the fair pretence of Venialitie; shortly;
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They accuse vs, we them, God both:
They accuse us, we them, God both:
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But where am I? How easie is it for a man to loose himselfe in the sinnes of the time? It is not for mee to haue mine habitation in these blacke Tents;
But where am I? How easy is it for a man to lose himself in the Sins of the time? It is not for me to have mine habitation in these black Tents;
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Let me passe through them running:
Let me pass through them running:
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VVhere can a man cast his eye not to see that which may vexe his soule?
Where can a man cast his eye not to see that which may vex his soul?
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Here Briberie and corruption in the seats of Iudicature: their Periuries at the Barre; here partialitie and vniust conniuencie in Magistrates, there disorder in those that should be Teachers;
Here Bribery and corruption in the seats of Judicature: their Perjuries At the Bar; Here partiality and unjust connivency in Magistrates, there disorder in those that should be Teachers;
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Here Sacriledge in Patrons, there Simoniacall contracts in vnconscionable Leuits; Here bloodie Oathes and Execrations, there scurrile prophanenesse.
Here Sacrilege in Patrons, there Simoniacal contracts in unconscionable Leuits; Here bloody Oaths and Execrations, there scurrile profaneness.
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Here cozening in bargaines, there breaking of promises; Here persfidious Vnderminings, there flattering supparasitations: Here pride in both Sexes, but especially the weaker, there Luxurie and VVantonnesse.
Here cozening in bargains, there breaking of promises; Here persfidious Underminings, there flattering supparasitations: Here pride in both Sexes, but especially the Weaker, there Luxury and VVantonnesse.
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Here contempt of Gods Messengers, there neglect of his Ordinances, and violations of his Dayes: the time and my breath would sooner faile me then this wofull Bedroll of wickednesse:
Here contempt of God's Messengers, there neglect of his Ordinances, and violations of his Days: the time and my breath would sooner fail me then this woeful Bedroll of wickedness:
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Yet alas, were these the sinnes of Ignorance, of Infirmitie, they might bee more worthy of pittie then hatred;
Yet alas, were these the Sins of Ignorance, of Infirmity, they might be more worthy of pity then hatred;
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But oh, the high hand of our presumptuous offences, wee draw iniquitie with the strings of vanitie, vp to the head, vp to the eare,
But o, the high hand of our presumptuous offences, we draw iniquity with the strings of vanity, up to the head, up to the ear,
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and shoot vp these hatefull shafts against heauen ▪ Did wee sit in darknesse and the shadow of death,
and shoot up these hateful shafts against heaven ▪ Did we fit in darkness and the shadow of death,
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as too many Pagan and Popish Regions doe, these workes of darknesse would be lesse intolerable:
as too many Pagan and Popish Regions do, these works of darkness would be less intolerable:
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but now, that the beames of the glorious Gospell haue shined thus long, thus bright in our faces;
but now, that the beams of the glorious Gospel have shined thus long, thus bright in our faces;
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Oh me, what can we plead against our owne confusion? Oh Lord, where shall we appeare,
O me, what can we plead against our own confusion? O Lord, where shall we appear,
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when thy very mercies aggrauate our sinnes, and thy iudgements.
when thy very Mercies aggravate our Sins, and thy Judgments.
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Why shouldst thou not expect fruit from a Vineyard so chosen, so husbāded, & wo worth our wretchednesse that haue thus repayd thee;
Why Shouldst thou not expect fruit from a Vineyard so chosen, so husbanded, & woe worth our wretchedness that have thus repaid thee;
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Be confounded in thy selfe, O my Soule, bee confounded to see these deplored retributions;
Be confounded in thy self, Oh my Soul, be confounded to see these deplored retributions;
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Are these Grapes for a God? Doe yee thus requite the Lord, O foolish people and vniust;
are these Grapes for a God? Do ye thus requite the Lord, Oh foolish people and unjust;
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Hath hee for this made vs the mirrour of his mercies to all the World, that we should so shamefully turn his graces into wantonnesse? Are these the fruites of his choyce, his Fencing, his Reforming, his Planting, his watch Towre, his Winepresse? O Lord;
Hath he for this made us the mirror of his Mercies to all the World, that we should so shamefully turn his graces into wantonness? are these the fruits of his choice, his Fencing, his Reforming, his Planting, his watch Tower, his Winepress? Oh Lord;
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the great and dreadfull God, keeping the couenants, and mercies to them that loue thee, we haue sinned,
the great and dreadful God, keeping the Covenants, and Mercies to them that love thee, we have sinned,
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and committed iniquitie, and haue rebelled, by departing from thy precepts, and from thy iudgements;
and committed iniquity, and have rebelled, by departing from thy Precepts, and from thy Judgments;
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Oh Lord, righteousnesse belongeth to thee, but vnto vs confusion of faces, as at this day;
O Lord, righteousness belongeth to thee, but unto us confusion of faces, as At this day;
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wee know, we acknowledge how iust it may bee with thee to pull vp our hedges, to breake downe our Wall, to root vp our Vines;
we know, we acknowledge how just it may be with thee to pull up our hedges, to break down our Wall, to root up our Vines;
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to destroy and depopulate our Nation, to make vs the scorne and Prouerbe of all Generations;
to destroy and depopulate our nation, to make us the scorn and Proverb of all Generations;
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But O our God, Let thine anger and thy fury bee turned away from thy Ierusalem, thy holy Mountaine.
But Oh our God, Let thine anger and thy fury be turned away from thy Ierusalem, thy holy Mountain.
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O Lord heare, O Lord forgiue, O Lord harken, and doe:
O Lord hear, Oh Lord forgive, Oh Lord harken, and do:
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deferre not for thine owne sake, O our God, for thy Citie, and thy people are called by thy Name:
defer not for thine own sake, Oh our God, for thy city, and thy people Are called by thy Name:
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But alas, what speake I of not deferring, to a God of mercie, who is more forward to giue, then we to craue;
But alas, what speak I of not deferring, to a God of mercy, who is more forward to give, then we to crave;
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and more loath to strike then wee to smart, and when hee must strike, complaines, Why will ye dye O house of Israel? Let mee rather turne this speech to our selues; the delay is ours;
and more loath to strike then we to smart, and when he must strike, complains, Why will you die Oh house of Israel? Let me rather turn this speech to our selves; the Delay is ours;
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Yet it is not too late, either for our returne, or his mercies; The decree is not (to vs) gone forth, till it bee executed;
Yet it is not too late, either for our return, or his Mercies; The Decree is not (to us) gone forth, till it be executed;
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As yet our Hedge stands, our wall is firme, our Vine growes;
As yet our Hedge Stands, our wall is firm, our Vine grows;
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These sharpe monitions, these touches of Iudgement haue beene for our warning, not for our ruine;
These sharp monitions, these touches of Judgement have been for our warning, not for our ruin;
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Who knowes if he will not returne, and yet leaue a blessing behind him:
Who knows if he will not return, and yet leave a blessing behind him:
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Oh that we could turne vnto him with all our heart, with Fasting, and with Weeping, and with Mourning;
O that we could turn unto him with all our heart, with Fasting, and with Weeping, and with Mourning;
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Oh that wee could truely and effectually abandon all those abhominable Sinnes, that haue stirred vp the Anger of our God against vs;
O that we could truly and effectually abandon all those abominable Sins, that have stirred up the Anger of our God against us;
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and in this our day, this day of our solemne humiliation, renue the Vowes of our holy and conscionable obedience:
and in this our day, this day of our solemn humiliation, renew the Vows of our holy and conscionable Obedience:
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Lord God, it must bee thou onely that must doe it;
Lord God, it must be thou only that must do it;
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Oh strike thou our flintie hearts with a sound remorse, and melt them into teares of penitence for al our sins;
O strike thou our flinty hearts with a found remorse, and melt them into tears of penitence for all our Sins;
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Conuert vs vnto thee, and we shal be conuerted;
Convert us unto thee, and we shall be converted;
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Lord heare our Prayers, and regard our teares, and reforme our Liues, and remoue thy Plagues,
Lord hear our Prayers, and regard our tears, and reform our Lives, and remove thy Plagues,
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and renue thy louing countenance, and continue & adde to thine old mercies, Lord affect vs with thy fauours, humble vs for our Sinnes; terrifie vs with thy Iudgements;
and renew thy loving countenance, and continue & add to thine old Mercies, Lord affect us with thy favours, humble us for our Sins; terrify us with thy Judgments;
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that so thou maist hold on thy fauours, and forgiue our Sinnes, and remoue thy Iudgements;
that so thou Mayest hold on thy favours, and forgive our Sins, and remove thy Judgments;
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euen for the sake of the Sonne of thy loue Iesus Christ the righteous, to whom, &c. FINIS.
even for the sake of the Son of thy love Iesus christ the righteous, to whom, etc. FINIS.
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GALAT. 2. 20. I am crucified with Christ. Neuerthelesse I liue, &c. HEE that was once tossed in the confluēce of two Seas, Acts 27. 41. was once no lesse straited in his resolutions betwixt life and death, Philip. 1. 23. Neither doth my Text argue him in any other case here;
GALATIANS. 2. 20. I am Crucified with christ. Nevertheless I live, etc. HE that was once tossed in the confluence of two Seas, Acts 27. 41. was once no less straited in his resolutions betwixt life and death, Philip. 1. 23. Neither does my Text argue him in any other case Here;
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As there he knew not whether hee should choose, so here hee knew not whether hee had.
As there he knew not whither he should choose, so Here he knew not whither he had.
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I am crucified, there hee is dead: yet I liue, there he is aliue againe; Yet not I, there he liues not;I am Crucified, there he is dead: yet I live, there he is alive again; Yet not I, there he lives not;
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but Christ in mee, there hee more then liues.
but christ in me, there he more then lives.
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This holy correction makes my Text full of wonders, full of sacred riddles. 1. The liuing God is dead vpon the crosse, Christ crucified; 2. St. Paul who dyed by the sword, dyes on the crosse. 3. St. Paul who was not Paul till after Christs death, is yet crucified with Christ. 4. St. Paul thus crucified yet liues. 5. St. Paul liues not himselfe, whiles he liues;
This holy correction makes my Text full of wonders, full of sacred riddles. 1. The living God is dead upon the cross, christ Crucified; 2. Saint Paul who died by the sword, dies on the cross. 3. Saint Paul who was not Paul till After Christ death, is yet Crucified with christ. 4. Saint Paul thus Crucified yet lives. 5. Saint Paul lives not himself, while he lives;
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6. Christ who is crucified, liues in Paul; who was crucified with him. See then here both a Lent, and an Easter;
6. christ who is Crucified, lives in Paul; who was Crucified with him. See then Here both a Lent, and an Easter;
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A Lent of mortification, I am crucified with Christ.
A Lent of mortification, I am Crucified with christ.
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An Easter of resurrection, and life, I liue, yet not I, but Christ liues in mee:
an Easter of resurrection, and life, I live, yet not I, but christ lives in me:
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The Lent of my Text will bee sufficient (as proper) for this season; wherein my speech shall passe through three long stages of discourse:
The Lent of my Text will be sufficient (as proper) for this season; wherein my speech shall pass through three long stages of discourse:
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Christ crucified, St. Paul crucified, St. Paul crucified with Christ. In all which, your Honorable and Christian patience, shall as much shorten my way, christ Crucified, Saint Paul Crucified, Saint Paul Crucified with christ. In all which, your Honourable and Christian patience, shall as much shorten my Way,
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as my care shall shorten the way to your patience.
as my care shall shorten the Way to your patience.
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Christs crosse is the first lesson of our infancy, worthy to bee our last, and all:
Christ cross is the First Lesson of our infancy, worthy to be our last, and all:
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The great Doctor of the Gentiles affected not to fly any higher pitch.
The great Doctor of the Gentiles affected not to fly any higher pitch.
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Grande crucis sacramentū, as Ambrose. This is the greatest wonder that euer earth, or heauen yeelded.Grande crucis sacramentū, as Ambrose. This is the greatest wonder that ever earth, or heaven yielded.
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God in carnate was NONLATINALPHABET, but God suffering, and dying was so much more, as death is more penall then birth:
God in carnate was, but God suffering, and dying was so much more, as death is more penal then birth:
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The Godhead of man, and the blood of God are two such miracles, as the Angels of heauen can neuer enough looke into, neuer admire enough.
The Godhead of man, and the blood of God Are two such Miracles, as the Angels of heaven can never enough look into, never admire enough.
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Ruffine tells vs that among the sacred characters of the Egyptians, the crosse was anciently one, which was said to signifie eternall life;Ruffian tells us that among the sacred characters of the egyptians, the cross was anciently one, which was said to signify Eternal life;
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hence their learneder sort were conuerted to, & confirmed in the faith.
hence their Learneder sort were converted to, & confirmed in the faith.
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Surely, we know that in Gods Hieroglyphicks, eternall life is both represented, and exhibited to vs by the Crosse.
Surely, we know that in God's Hieroglyphics, Eternal life is both represented, and exhibited to us by the Cross.
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That the Crosse of Christ was made of the tree of life, a slip the Angels gaue to Adams sonne, out of Paradise, is but a Iewish legend;
That the Cross of christ was made of the tree of life, a slip the Angels gave to Adams son, out of Paradise, is but a Jewish legend;
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Galatine may beleeue it, not wee; but; that it is made the tree of life to all beleeuers, we are sure;Galatians may believe it, not we; but; that it is made the tree of life to all believers, we Are sure;
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This is the onely scale of heauen; neuer man ascended thither, but by it. By this, Christ himselfe climbd vp to his owne glory.
This is the only scale of heaven; never man ascended thither, but by it. By this, christ himself climbed up to his own glory.
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Dominus regnauit a ligno, as Tertullian translates that of the Psalme;Dominus regnauit a ligno, as Tertullian translates that of the Psalm;
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Father glorifie thy name, that is saith he, Duc me ad crucem, Lift me vp to the tree, not of my shame, but of my triumph.
Father Glorify thy name, that is Says he, Duc me ad crucem, Lift me up to the tree, not of my shame, but of my triumph.
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Behold, we preach Christ crucified (saith St. Paul) to the Iewes a stumbling blocke, to the Greekes, foolishnesse; Behold, we preach christ Crucified (Says Saint Paul) to the Iewes a stumbling block, to the Greeks, foolishness;
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but to them which are called, Christ the power of God, and the wisdome of God 1 Cor. 1. 23. Foolish men, that stumble at power, and deride wisedome.but to them which Are called, christ the power of God, and the Wisdom of God 1 Cor. 1. 23. Foolish men, that Stumble At power, and deride Wisdom.
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Vpbraid vs now ye fond Iewes and Pagans, with a a crucified Sauiour; it is our glorie, it is our happinesse; which ye make our reproch:
Upbraid us now the found Iewes and Pagans, with a a Crucified Saviour; it is our glory, it is our happiness; which you make our reproach:
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had not our Sauiour dyed, he could haue bin no Sauiour for vs; had not our Sauiour dyed, we could not haue liued;
had not our Saviour died, he could have been no Saviour for us; had not our Saviour died, we could not have lived;
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See now the flagge of our deare Redeemer, this Crosse, shining eminently, in loco pudoris, in our forheads:
See now the flag of our deer Redeemer, this Cross, shining eminently, in loco pudoris, in our foreheads:
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and if we had any place more high, more conspicuous, more honourable, there we would aduance it.
and if we had any place more high, more conspicuous, more honourable, there we would advance it.
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O blessed Iesu, when thou art thus lifted vpon thy crosse, thou drawest all hearts vnto thee:
O blessed Iesu, when thou art thus lifted upon thy cross, thou drawest all hearts unto thee:
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there thou leadest captiuity captiue, and giuest giuest gifts vnto men. Yee are deceiued O yee blind Iewes and Paynimes, ye are deceiued;
there thou Leadest captivity captive, and givest givest Gifts unto men. Ye Are deceived Oh ye blind Iewes and Pagans, you Are deceived;
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It is not a gibbet, it is a throne of honour, to which our Sauiour is raised.
It is not a gibbet, it is a throne of honour, to which our Saviour is raised.
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A throne of such honour, as to which heauen and earth, and hell, doe and must veile.
A throne of such honour, as to which heaven and earth, and hell, do and must veil.
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The Sun hides his awfull head, the earth trembles, the rockes rend, the graues open,
The Sun hides his awful head, the earth trembles, the Rocks rend, the graves open,
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and all the frame of nature doth homage to their Lord in this secret, but diuine pompe of his crucifixion ▪ And whiles yee thinke his feet and hands despicably fixed,
and all the frame of nature does homage to their Lord in this secret, but divine pomp of his crucifixion ▪ And while ye think his feet and hands despicably fixed,
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behold, he is powerfully trampling vpon hell and death, and setting vp trophees of his most glorious victory;
behold, he is powerfully trampling upon hell and death, and setting up trophies of his most glorious victory;
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and scattering euerlasting Crownes, and Scepters vnto all beleeuers:
and scattering everlasting Crowns, and Sceptres unto all believers:
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O Sauiour, I doe rather more adore thee, on the Caluary of thy passion, then on the Tabor of thy transfiguration,
Oh Saviour, I do rather more adore thee, on the Calvary of thy passion, then on the Tabor of thy transfiguration,
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or the Oliuet of thine ascension:
or the Olivet of thine Ascension:
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and cannot so affectuously blesse thee for Pater clarifica, Father glorifie me, as, for, My God, my God, why hast thou forsaken me;
and cannot so affectuously bless thee for Pater Clarify, Father Glorify me, as, for, My God, my God, why hast thou forsaken me;
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sith it is no newes for God to bee great, and glorious; but, for the eternall and euer-liuing God, to be abased;
sith it is no news for God to be great, and glorious; but, for the Eternal and everliving God, to be abased;
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to be abased vnto death, to the death of the crosse, is that which could not but amaze the Angels,
to be abased unto death, to the death of the cross, is that which could not but amaze the Angels,
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and confound Deuills, and so much more magnifies thine infinit mercie, by how much an infinite person would become more ignominious.
and confound Devils, and so much more Magnifies thine infinite mercy, by how much an infinite person would become more ignominious.
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All Hosannaes of men, all Alleluiahs of Saints and Angels come short of this Maiesticke humiliation:
All Hosannaes of men, all Alleluiahs of Saints and Angels come short of this Majestic humiliation:
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Blessing, honour, glory, and power be vnto him that sits vpon the throne, and to the Lambe for euer, Blessing, honour, glory, and power be unto him that sits upon the throne, and to the Lamb for ever,
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and euer, Reuel. 5. 13. And yee (honorable and beloued) as euer ye hope to make musicke in heauen, learne to tune your harpes to the note and ditty of these heauenly Elders;and ever, Revel. 5. 13. And ye (honourable and Beloved) as ever you hope to make music in heaven, Learn to tune your harps to the note and ditty of these heavenly Elders;
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Reioyce in this, & reioyce in nothing but this crosse;
Rejoice in this, & rejoice in nothing but this cross;
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not in your transitory honors, titles, treasures, wch will at the last leaue you inconsolately sorrowfull;
not in your transitory honours, titles, treasures, which will At the last leave you inconsolately sorrowful;
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but in this crosse of Christ; whereby the world is crucified to you, and you to the world.
but in this cross of christ; whereby the world is Crucified to you, and you to the world.
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Oh clip and embrace this precious crosse with both your armes, and say with that blessed Martyr, Amor meus crucifixus est, my loue is crucified.
O clip and embrace this precious cross with both your arms, and say with that blessed Martyr, Amor meus Crucifix est, my love is Crucified.
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Those that haue searched into the monuments of Ierusalem, write that our Sauiour was crucified with his face to the West;
Those that have searched into the monuments of Ierusalem, write that our Saviour was Crucified with his face to the West;
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which howsoeuer spightfully meant of the Iewes, (as not allowing him worthy to looke on the holy Citie and Temple) yet, was not without a mystery;
which howsoever spitefully meant of the Iewes, (as not allowing him worthy to look on the holy city and Temple) yet, was not without a mystery;
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Oculi eius super Gentes respiciunt saith the Psalmist; As Christ therefore on his crosse look't towards vs sinners of the Gentiles; Oculi eius super Gentes respiciunt Says the Psalmist; As christ Therefore on his cross looked towards us Sinners of the Gentiles;
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so let vs look vp to him;
so let us look up to him;
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Let our eyes be lift vp to this brazen serpent, for the cure of the deadly stings (of that old serpent:
Let our eyes be lift up to this brazen serpent, for the cure of the deadly stings (of that old serpent:
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See him, O all ye beholders; see him hanging vpon the tree of shame, of curse, to rescue you from curse,
See him, Oh all you beholders; see him hanging upon the tree of shame, of curse, to rescue you from curse,
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and confusion, and to feoffe you in euerlasting blessednesse: see him stretching out his armes to receiue, and embrace you;
and confusion, and to feoff you in everlasting blessedness: see him stretching out his arms to receive, and embrace you;
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hanging downe his head to take view of your misery, opening his precious side to receiue you into his bosome, opening his very heart to take you in thither, pouring out thence water to wash you, and blood to redeeme you:
hanging down his head to take view of your misery, opening his precious side to receive you into his bosom, opening his very heart to take you in thither, pouring out thence water to wash you, and blood to Redeem you:
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O all ye Nazarites that passe by, out of this dead Lyon, seeke and find the true honey of vnspeakable, and endlesse comfort.
Oh all the nazarites that pass by, out of this dead lion, seek and find the true honey of unspeakable, and endless Comfort.
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And ye great Masters of Israel, whose lips professe to preserue knowledge, leaue all curious and needlesse disquisitions,
And you great Masters of Israel, whose lips profess to preserve knowledge, leave all curious and needless disquisitions,
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and with that diuine and extaticall Doctor of the Gentiles, care onely to know, to preach, Christ and him crucified.
and with that divine and Ecstatical Doctor of the Gentiles, care only to know, to preach, christ and him Crucified.
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But this, though the summe of the Gospell, is not the maine drift of my Text:
But this, though the sum of the Gospel, is not the main drift of my Text:
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I may not dwell in it, though I am loath to part with so sweet a meditation:
I may not dwell in it, though I am loath to part with so sweet a meditation:
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From Christ crucified turne your eyes to Paul crucified; you haue read him dying by the sword;
From christ Crucified turn your eyes to Paul Crucified; you have read him dying by the sword;
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heare him dying by the crosse; and see his morall, spirituall, liuing crucifixion. Our Apostle is two men, Saul and Paul; The old man, and the new;
hear him dying by the cross; and see his moral, spiritual, living crucifixion. Our Apostle is two men, Saul and Paul; The old man, and the new;
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in respect of the old man he is crucified and dead to the law of sinne;
in respect of the old man he is Crucified and dead to the law of sin;
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so as that sinne is dead in him; neither is it otherwise with euery regenerate.
so as that sin is dead in him; neither is it otherwise with every regenerate.
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Sin hath a body, as well as the man hath, (who shall deliuer mee from this body of death? Rom. 7. 24. A body that hath limmes, and parts;
since hath a body, as well as the man hath, (who shall deliver me from this body of death? Rom. 7. 24. A body that hath limbs, and parts;
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Mortifie your earthly members, saith our Apostle, Colos. 3. 5. Not the limmes of our humane body, which are made of earth, (so should wee bee hostes naturae, as Bernard) but the sinfull limmes, that are made of corruption, Fornication, vncleannesse, inordinate affection, &c. The head of sinne is wicked deuices;Mortify your earthly members, Says our Apostle, Colos 3. 5. Not the limbs of our humane body, which Are made of earth, (so should we be hosts naturae, as Bernard) but the sinful limbs, that Are made of corruption, Fornication, uncleanness, inordinate affection, etc. The head of sin is wicked devices;
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the heart of sinne, wicked desires; the hands and feet of sinne, wicked executions; the tongue of sin, wicked words;
the heart of sin, wicked Desires; the hands and feet of sin, wicked executions; the tongue of since, wicked words;
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the eyes of sinne, lustfull apprehensions; the forehead of sinne, impudent profession of euill; the backe of sinne, a strong supportation and maintenance of euill;
the eyes of sin, lustful apprehensions; the forehead of sin, impudent profession of evil; the back of sin, a strong supportation and maintenance of evil;
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all this body of sinne is not onely put to death, but to shame too; so as it is dead with disgrace;
all this body of sin is not only put to death, but to shame too; so as it is dead with disgrace;
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I am crucified. St. Paul speaks not this singularly of himselfe, but in the person of the renued;I am Crucified. Saint Paul speaks not this singularly of himself, but in the person of the renewed;
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sinne, doth not, cannot liue a vitall, and vigorous life in the regenerate.
sin, does not, cannot live a vital, and vigorous life in the regenerate.
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Wherefore then (say you) was the Apostles complaint NONLATINALPHABET &c. wretched man that I am, who shall deliuer me from this body of death? Marke, I beseech you;
Wherefore then (say you) was the Apostles complaint etc. wretched man that I am, who shall deliver me from this body of death? Mark, I beseech you;
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it was the body of sin; not the life of sinne; a body of death, not the life of that body;
it was the body of since; not the life of sin; a body of death, not the life of that body;
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Or if this body had yet some life, it was such a life, as is left in the limmes when the head is struck off;
Or if this body had yet Some life, it was such a life, as is left in the limbs when the head is struck off;
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some dying quiuerings, rather as the remainders of a life that was, then any act of a life that is:
Some dying quiverings, rather as the remainders of a life that was, then any act of a life that is:
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Or, if a further life, such a one as in swounds, and fits of epilepsie, which yeelds breath, but not sense;
Or, if a further life, such a one as in swounds, and fits of epilepsy, which yields breath, but not sense;
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or if some kind of sense, yet no motion, or if it haue some kinde of motion in vs,
or if Some kind of sense, yet no motion, or if it have Some kind of motion in us,
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yet no manner of dominion ouer vs. What power, motion, sense, reliques of life are in a fully crucifyed man? such a one may waft vp and downe with the winde,
yet no manner of dominion over us What power, motion, sense, Relics of life Are in a Fully Crucified man? such a one may waft up and down with the wind,
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but cannot mooue out of any internall principle. Sinne and grace cannot more stand together in their strength, then life and death:
but cannot move out of any internal principle. Sin and grace cannot more stand together in their strength, then life and death:
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In remisse degrees all contraries may bee lodged together vnder one roofe; Saint Paul sweares that he dies daily, yet he liues;
In remiss Degrees all contraries may be lodged together under one roof; Saint Paul swears that he die daily, yet he lives;
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so the best man sinnes hourely, euen whiles hee obeyes; but the powerfull and ouer-ruling sway of sinne is incompatible with the truth of regeneration.
so the best man Sins hourly, even while he obeys; but the powerful and overruling sway of sin is incompatible with the truth of regeneration.
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Euery Esau would be carying away a blessing; No man is willing to sit out.
Every Esau would be carrying away a blessing; No man is willing to fit out.
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Ye shall haue strong drinkers, as Esay calls them, Esay 5. 22. Neighing stallions of lust,
You shall have strong drinkers, as Isaiah calls them, Isaiah 5. 22. Neighing stallions of lust,
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as Ieremy calls them, Ier. 5. 8. Mighty hunters in oppression, as Nimrod, Gen. 10. 9. rotten talkers, Ephesians 4. 9. which yet will be challenging as deepe a share in grace, as the conscionablest:
as Ieremy calls them, Jeremiah 5. 8. Mighty Hunters in oppression, as Nimrod, Gen. 10. 9. rotten talkers, Ephesians 4. 9. which yet will be challenging as deep a share in grace, as the conscionablest:
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Alas how many millions doe miserably delude themselues with a meere pretēce of Christianity; aliter vivunt, aliter loquuntur, as he said of the Philosophers.
Alas how many millions do miserably delude themselves with a mere pretence of Christianity; aliter Vivunt, aliter loquuntur, as he said of the Philosophers.
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Vaine hypocrites, they must know that euery Christian is a crucified man:
Vain Hypocrites, they must know that every Christian is a Crucified man:
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How are they dead to their sinnes, that walke in their sins? how are their sinnes dead in them, in whom they stir, raigne, flourish? Who doth not smile to heare of a dead man that walkes? Who derides not the solecisme of that Actor, which exprest himselfe fully dead by saying so? What a mockery is this? eyes full of lust, itching eares, scurrilous tongues, bloody hands, hearts full of wickednesse,
How Are they dead to their Sins, that walk in their Sins? how Are their Sins dead in them, in whom they stir, Reign, flourish? Who does not smile to hear of a dead man that walks? Who derides not the solecism of that Actor, which expressed himself Fully dead by saying so? What a mockery is this? eyes full of lust, itching ears, scurrilous tongues, bloody hands, hearts full of wickedness,
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and yet dead? Deceiue not your solues deare Christians, if ye loue them;
and yet dead? Deceive not your solves deer Christians, if you love them;
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This false death is the way to the true eternall, incomprehensibly-wofull death of body and soule:
This false death is the Way to the true Eternal, incomprehensibly-wofull death of body and soul:
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If yee will needs doe so, walke on ye falsly dead, in the wayes of your old sinnes, be sure, these pathes shall lead you downe to the chambers of euerlasting death;
If ye will needs do so, walk on you falsely dead, in the ways of your old Sins, be sure, these paths shall led you down to the chambers of everlasting death;
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if this be the hanging vp of your corruptions, feare to hang in hell. Away with this hatefull simulation; God is not mocked;
if this be the hanging up of your corruptions, Fear to hang in hell. Away with this hateful simulation; God is not mocked;
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Yee must either kill, or dye. Kill your sinnes; or else they will bee sure to kill your soules, apprehend, arraigne, condemne them;
Ye must either kill, or die. Kill your Sins; or Else they will be sure to kill your Souls, apprehend, arraign, condemn them;
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fasten them to the tree of shame;
fasten them to the tree of shame;
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and, if they be not dead already, breake their legs & armes, disable them to all offensiue actions;
and, if they be not dead already, break their legs & arms, disable them to all offensive actions;
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as was done to the theeues in the Gospell; so shal you say wth our blessed Apostle, I am crucified.
as was done to the thieves in the Gospel; so shall you say with our blessed Apostle, I am Crucified.
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Neither is it thus onely in matter of notorious crime, and grosse wickednesse, but thus it must be in the vniuersall cariage of our liues,
Neither is it thus only in matter of notorious crime, and gross wickedness, but thus it must be in the universal carriage of our lives,
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and the whole habituall frame of our dispositions; In both these, we are, we must bee crucified.
and the Whole habitual frame of our dispositions; In both these, we Are, we must be Crucified.
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Bee not deceiued my brethren, it is a sad and austere thing to bee a Christian;
Bee not deceived my brothers, it is a sad and austere thing to be a Christian;
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This worke is not frolicke, iouiall, plausible; there is a certaine thing call'd true mortification, required to this businesse;
This work is not frolic, jovial, plausible; there is a certain thing called true mortification, required to this business;
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and who euer heard but there was paine in death? but, among all deaths, in crucifying? what a torture must there needs be in this act of violence? what a distention of the body, (whose weight is racke enough to it selfe?) what strayning of the ioynts? what nayling of hands and feet? Neuer make account to bee Christians without the hard taskes of penitence.
and who ever herd but there was pain in death? but, among all death's, in crucifying? what a torture must there needs be in this act of violence? what a distention of the body, (whose weight is rack enough to it self?) what straining of the Joints? what nailing of hands and feet? Never make account to be Christians without the hard tasks of penitence.
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It will cost you teares, sighes, watchings, selfe-restraints, selfe-struglings, selfe-denyalls: This word is not more harsh then true;
It will cost you tears, sighs, watchings, selfe-restraints, selfe-struglings, selfe-denyalls: This word is not more harsh then true;
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Yee delicate hypocrites, what doe yee talke of Christian profession, when ye will not abate a dish from your belly,
Ye delicate Hypocrites, what do ye talk of Christian profession, when you will not abate a dish from your belly,
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nor spare an houres sleepe from your eyes, nor cast off an offensiue rag from your backes for your God? In vaine shall the vassals of appetite challenge to be the seruants of God:
nor spare an hours sleep from your eyes, nor cast off an offensive rag from your backs for your God? In vain shall the vassals of appetite challenge to be the Servants of God:
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Were it that the Kingdome of God did consist in eating, and drinking, in pampering and surfets, in chambering and wantonnesse, in prancking and vanity, in talke and ostentation:
Were it that the Kingdom of God did consist in eating, and drinking, in pampering and Surfeits, in chambering and wantonness, in pranking and vanity, in talk and ostentation:
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Oh God how rich shouldest thou bee of subiects, of Saints? But if it require abstinence, humiliation, contrition of heart, subiugation of our flesh, renunciation of our wills, serious impositions of laborsome deuotions;
O God how rich Shouldst thou be of Subjects, of Saints? But if it require abstinence, humiliation, contrition of heart, subjugation of our Flesh, renunciation of our wills, serious impositions of laboursome devotions;
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O Lord, what is becomne of true Christianity? where shall we seeke for a crucified man? Looke to our Tables, there yee shall finde excesse and riot;
Oh Lord, what is become of true Christianity? where shall we seek for a Crucified man? Look to our Tables, there ye shall find excess and riot;
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Looke to our backs, there yee shall finde proud disguises, looke to our conuersation, there ye shall finde scurrile and obscene iollity:
Look to our backs, there ye shall find proud disguises, look to our Conversation, there you shall find scurrile and obscene jollity:
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This liberty, yea this licentiousness is that, which opens the mouthes of our aduersaries, to the censure of our real impiety;
This liberty, yea this licentiousness is that, which Opens the mouths of our Adversaries, to the censure of our real impiety;
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That slander which Iulian could cast vpon Constantine, that NONLATINALPHABET led him to NONLATINALPHABET delicacie, to intemperance, the very same doe they cast vpon vs:
That slander which Iulian could cast upon Constantine, that led him to delicacy, to intemperance, the very same doe they cast upon us:
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they tell vs of their strict Lents, frequent fastings, Canonicall houres, sharpe penances, their bashfull shrifts, their painefull scourgings, their solitatie Cells, their woolward and barefoot walkes, their hard and tedious pilgrimages,
they tell us of their strict Lents, frequent Fastings, Canonical hours, sharp penances, their bashful shrifts, their painful scourgings, their solitatie Cells, their woolward and barefoot walks, their hard and tedious Pilgrimages,
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whiles wee (they say) deny nothing to backe or belly;
while we (they say) deny nothing to back or belly;
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fare full, lie soft, sit warme, and make a wantō of the flesh, whiles we professe to tend the spirit.
fare full, lie soft, fit warm, and make a wanton of the Flesh, while we profess to tend the Spirit.
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Brethren, heare a little the words of exhortation: The bragges of their penall will-worship shall no whit moue vs;
Brothers, hear a little the words of exhortation: The brags of their penal will-worship shall no whit move us;
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All this is blowne away with a Quis requisiuit? Baals Priests did more then they, yet were neuer the holyer:
All this is blown away with a Quis requisiuit? Baal's Priests did more then they, yet were never the Holier:
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But for our selues, in the feare of God see that we do not iustifie their crimination;
But for our selves, in the Fear of God see that we do not justify their crimination;
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whiles they are in one extreame, placing all Religion in the outside, In touch not, taste not, handle not;
while they Are in one extreme, placing all Religion in the outside, In touch not, taste not, handle not;
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let not vs be in the other, not regarding the externall acts of due humiliation:
let not us be in the other, not regarding the external acts of due humiliation:
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It is true that it is more easie to afflict the body, then to humble the soule;
It is true that it is more easy to afflict the body, then to humble the soul;
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A dramme of remorse is more then an ounce of paine:
A dram of remorse is more then an ounce of pain:
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O God, if whippings, and haire-clothes, and watchings would satisfie thy displeasure, who would not sacrifice the blood of this vassall (his body) to expiate the sinne of his soule? who would not scrub his skin, to ease his conscience? who would not freeze vpon an hardle, that hee might not fry in hell? who would not hold his eies open, to auoid an eternall vnrest and torment? But such sacrifices and oblations, O God, thou desirest not;
Oh God, if whippings, and haire-clothes, and watchings would satisfy thy displeasure, who would not sacrifice the blood of this vassal (his body) to expiate the sin of his soul? who would not scrub his skin, to ease his conscience? who would not freeze upon an hardle, that he might not fry in hell? who would not hold his eyes open, to avoid an Eternal unrest and torment? But such Sacrifices and Oblations, Oh God, thou Desirest not;
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The sacrifice of God is a broken spirit; a broken and a contrite heart O God, thou wilt not despise; The sacrifice of God is a broken Spirit; a broken and a contrite heart Oh God, thou wilt not despise;
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Yet it is as true, that it is more easie to counterfeit mortification of spirit, then humiliation of body;
Yet it is as true, that it is more easy to counterfeit mortification of Spirit, then humiliation of body;
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there is paine in the one, none in the other:
there is pain in the one, none in the other:
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He that cares not therfore to pull downe his body, wil much lesse care to humble his soule;
He that Cares not Therefore to pull down his body, will much less care to humble his soul;
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and hee that spares not to act meet and due penalties vpon the flesh, giues more colour of the soules humiliation.
and he that spares not to act meet and due penalties upon the Flesh, gives more colour of the Souls humiliation.
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Deare Christians, it is not for vs to stand vpon niggardly termes with our Maker, he will haue both;
Dear Christians, it is not for us to stand upon niggardly terms with our Maker, he will have both;
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He that made both, will haue vs crucifyed in both;
He that made both, will have us Crucified in both;
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The old man doth not lie in a limme, or facultie, but is diffused through the whole extent of body and soule,
The old man does not lie in a limb, or faculty, but is diffused through the Whole extent of body and soul,
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and must bee crucified in all that it is. NONLATINALPHABET saith the chosen vessell, I beat downe my body;
and must be Crucified in all that it is. Says the chosen vessel, I beatrice down my body;
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my body, as well as my spirit; Giue me leaue yee Courtiers and Citizens; Lent is wont to be a penitentiall Time;
my body, as well as my Spirit; Give me leave ye Courtiers and Citizens; Lent is wont to be a penitential Time;
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If ye haue soundly and effectually shriuen your selues to your God, let mee enioyne you an wholsome and sauing penance for the whole yeare, for your whole life.
If you have soundly and effectually shriven your selves to your God, let me enjoin you an wholesome and Saving penance for the Whole year, for your Whole life.
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Yee must curbe your appetites, yee must fast, yee must stint your selues to your painful deuotions;
Ye must curb your appetites, ye must fast, ye must stint your selves to your painful devotions;
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ye must giue peremptorie denyalls to your owne wills; ye must put your knife to your throat in Salomons sense.
you must give peremptory denials to your own wills; you must put your knife to your throat in Solomon's sense.
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Thinke not that ye can climbe vp to heauen with full panches, reaking euer of Indian smoake,
Think not that you can climb up to heaven with full paunches, reaking ever of Indian smoke,
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and the surfets of your gluttonous crammings and quaffings; Oh easie and pleasant way to glory;
and the Surfeits of your gluttonous crammings and quaffings; O easy and pleasant Way to glory;
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From our bed to our glasse, from our glasse to our boord;
From our Bed to our glass, from our glass to our board;
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from our dinner to our pipe, from our pipe to a visit, frō a visit, to a supper, from a supper to a play, from a play to a banquer, from a banquet to our bed:
from our dinner to our pipe, from our pipe to a visit, from a visit, to a supper, from a supper to a play, from a play to a banker, from a banquet to our Bed:
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Oh remeber the quarrell against damned Diues; hee fared sumptuously euery day;
O Remember the quarrel against damned Diues; he fared sumptuously every day;
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hee made neither Lents, nor Embers NONLATINALPHABET as he said, euery day was gaudie and festiuall, in rich sutes, in daintie morsels,
he made neither Lents, nor Embers as he said, every day was gaudy and festival, in rich suits, in dainty morsels,
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and full draughts, Intus mulso, foris oleo, as he said; now all the world for a drop, and it is too little.
and full draughts, Intus mulso, Foris oleo, as he said; now all the world for a drop, and it is too little.
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Vae saturis, woe to the full, saith our Sauiour;Vae saturis, woe to the full, Says our Saviour;
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but euen nature it selfe could abhominate, bis de die saturum, One that is full twise a day. One of the sinnes of our Sodom is fulnesse of bread:
but even nature it self could abominate, bis de die saturum, One that is full twice a day. One of the Sins of our Sodom is fullness of bred:
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What is the remedy? It is an old word, that hunger cures the diseases of gluttony.
What is the remedy? It is an old word, that hunger cures the diseases of gluttony.
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Oh that my words could preuaile so farre with you, Honourable and beloued Christians, as to bring austere abstinence and sober moderation into fashion;
O that my words could prevail so Far with you, Honourable and Beloved Christians, as to bring austere abstinence and Sobrium moderation into fashion;
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The Court and Citie haue led the way to excesse, your example shall prescribe, yea administer the remedie;
The Court and city have led the Way to excess, your Exampl shall prescribe, yea administer the remedy;
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The heathen man could say, hee is not worthy of the name of a man that would bee a whole day in pleasure; The heathen man could say, he is not worthy of the name of a man that would be a Whole day in pleasure;
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what, and we alwaies? In fasting often, saith St. Paul; what, and wee neuer? I fast twise a weeke, saith the Pharisee,
what, and we always? In fasting often, Says Saint Paul; what, and we never? I fast twice a Week, Says the Pharisee,
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and wee Christians, when? I speake not of Popish mock-fasts, in change, not in forbearance;
and we Christians, when? I speak not of Popish Mock fasts, in change, not in forbearance;
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in change of courser cates of the land, for curious dainties of the water, of the flesh of beasts, for the flesh of fish;
in change of courser cates of the land, for curious dainties of the water, of the Flesh of beasts, for the Flesh of Fish;
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of vntoothsome morsells for soruitiunculae delicatae, as Hierome cals them; Let me neuer feast, if this bee fasting;
of untoothsome morsels for soruitiunculae delicatae, as Jerome calls them; Let me never feast, if this be fasting;
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I speake of a true, and serious maceration of our bodies, by an absolute and totall refraining from sustenance;
I speak of a true, and serious maceration of our bodies, by an absolute and total refraining from sustenance;
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which howsoeuer in it selfe it bee not an act pleasing vnto God, (for well may I inuert St. Paul, neither if we eat not, are we the better,
which howsoever in it self it be not an act pleasing unto God, (for well may I invert Saint Paul, neither if we eat not, Are we the better,
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neither if we eate, are we the worse, 1 Cor. 8. 8.) yet, in the effect it is;neither if we eat, Are we the Worse, 1 Cor. 8. 8.) yet, in the Effect it is;
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singulare sanctitatis aratrum, as that Father termes it; The plow beares no Corne, but it makes way for it;singular sanctitatis aratrum, as that Father terms it; The blow bears no Corn, but it makes Way for it;
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it opens the soile, it teares vp the briers, and turnes vp the furrowes; Thus doth holy abstinence;
it Opens the soil, it tears up the briers, and turns up the furrows; Thus does holy abstinence;
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it chastises the flesh, it lightens the spirit, it disheartens our vicious dispositions, it quickens our deuotion. Away with all factious combinations;
it chastises the Flesh, it lightens the Spirit, it disheartens our vicious dispositions, it quickens our devotion. Away with all factious combinations;
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Euerie man is master of his owne maw;
Every man is master of his own maw;
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Fast at home, and spare not, leaue publike exercises of this kinde to the command of Soueraigne powers;
Fast At home, and spare not, leave public exercises of this kind to the command of Sovereign Powers;
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Blow the trumphet in Zion, sanctifie a fast, saith Ioel 2. 15. Surely this Trumpet is for none but Royall breath;Blow the trumpet in Zion, sanctify a fast, Says Joel 2. 15. Surely this Trumpet is for none but Royal breath;
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And now (that, what I meant for a suit, may be turned to a iust gratulation) how doe wee blesse the God of heauen, that hath put it into the heart of his Anointed to set this sacred trumpet to his lips:
And now (that, what I meant for a suit, may be turned to a just gratulation) how do we bless the God of heaven, that hath put it into the heart of his Anointed to Set this sacred trumpet to his lips:
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Neuer was it, neuer can it bee more seasonable then now. Now that wee are falne into a warre of religion;
Never was it, never can it be more seasonable then now. Now that we Are fallen into a war of Religion;
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Now that our friends and Allies grone either vnder mis-cariage, or danger; Now that our distressed neighbours implore our help in teares, and bood;
Now that our Friends and Allies groan either under miscarriage, or danger; Now that our distressed neighbours implore our help in tears, and bood;
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Now that our God hath humbled vs with manifold losses; Now, that we are threatned with so potent enemies;
Now that our God hath humbled us with manifold losses; Now, that we Are threatened with so potent enemies;
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Now that all Christendome is embroyled with so miserable and perillous distempers;
Now that all Christendom is embroiled with so miserable and perilous distempers;
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Oh now it hath seasonably pleased your Majestie to blow the Trumpet in Zion, to sanctifie a fast, to call a solemne Assembly;
O now it hath seasonably pleased your Majesty to blow the Trumpet in Zion, to sanctify a fast, to call a solemn Assembly;
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The miraculous successe that God gaue to your Maiestie and your Kingdome, in this holy exercise, may well incourage an happy iteration;
The miraculous success that God gave to your Majesty and your Kingdom, in this holy exercise, may well encourage an happy iteration;
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How did the publike breath of our fasting prayers cleanse the aire before them? How did that noysome pestilence vanish suddenly away,
How did the public breath of our fasting Prayers cleanse the air before them? How did that noisome pestilence vanish suddenly away,
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as that which could not stand before our powerfull humiliations? If we bee not strained in our owne bowels, the hand of our God is not shortned;
as that which could not stand before our powerful humiliations? If we be not strained in our own bowels, the hand of our God is not shortened;
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O Daughter of Zion, gird thee with sackcloth, and wallow thy selfe in ashes, make thee mourning and most bitter lamentation; Fast and pray and prosper: O Daughter of Zion, gird thee with Sackcloth, and wallow thy self in Ashes, make thee mourning and most bitter lamentation; Fast and pray and prosper:
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And in the meane time, for vs, let vs not thinke it enough to forbeare a meale;
And in the mean time, for us, let us not think it enough to forbear a meal;
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or to hang downe our heads like a bulrush for a day;
or to hang down our Heads like a bulrush for a day;
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but let vs breake the bands of wickedness, and in a true contrition of soule vow & performe better obedience.
but let us break the bans of wickedness, and in a true contrition of soul Voelli & perform better Obedience.
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Oh then, as wee care to auert the heauie iudgements of God, from our selues, and our land, as we desire to traduce the Gospell with peace, to our posteritie; Let each man humble one;
O then, as we care to avert the heavy Judgments of God, from our selves, and our land, as we desire to traduce the Gospel with peace, to our posterity; Let each man humble one;
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Let each man rend his heart, with sorrow for his owne sins, and the sinnes of his people;
Let each man rend his heart, with sorrow for his own Sins, and the Sins of his people;
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Shortly, let euery man •ansacke his owne soule, and life, and offer and holy violence to all those sinfull corruptions which haue stirred vp the God of heauen against vs;
Shortly, let every man •ansacke his own soul, and life, and offer and holy violence to all those sinful corruptions which have stirred up the God of heaven against us;
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and neuer leaue til in truth of heart, he can say with our blessed Apostle, I am crucified.
and never leave till in truth of heart, he can say with our blessed Apostle, I am Crucified.
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Ye haue seene Christ crucified, St. Paul crucified, see now both crucified together, I am crucified with Christ;
You have seen christ Crucified, Saint Paul Crucified, see now both Crucified together, I am Crucified with christ;
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It is but a cold word, this, I am crucified; it is the company that quickens it:
It is but a cold word, this, I am Crucified; it is the company that quickens it:
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He that is the life, giues it life, and makes both the word, and act glorious, I am crucified with Christ. Alas!
He that is the life, gives it life, and makes both the word, and act glorious, I am Crucified with christ. Alas!
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there is many a one crucified, but not with Christ; The couetous, the ambitious man is selfe-crucified;
there is many a one Crucified, but not with christ; The covetous, the ambitious man is selfe-crucified;
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hee plots a crowne of thorny cares for his owne head;
he plots a crown of thorny Cares for his own head;
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he peirces his hands and feet with toylesome, and painful vndertakings, he drencheth himselfe with the vineger,
he peirces his hands and feet with toilsome, and painful undertakings, he drencheth himself with the vinegar,
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& gall of discontentmēts, he gores his side, and wounds his heart with inward vexations: Thus the man is crucified, but with the world, not with Christ.
& Gall of discontentments, he gores his side, and wounds his heart with inward vexations: Thus the man is Crucified, but with the world, not with christ.
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The enuious man is crucified by his owne thoughts; he needes no other gibbet, then another mans prosperitie;
The envious man is Crucified by his own thoughts; he needs no other gibbet, then Another men Prosperity;
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because anothers person, or counsell is preferred to his, he leapes to hell in his owne haltar;
Because another's person, or counsel is preferred to his, he leaps to hell in his own Haltar;
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This man is crucified, but it is Achitophels crosse, not Christs.
This man is Crucified, but it is Achitophels cross, not Christ.
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The desperate man is crucified with his owne distrust, hee pierceth his owne heart with a deepe, irremediable, vnmittigable, killing sorrow;
The desperate man is Crucified with his own distrust, he pierces his own heart with a deep, irremediable, vnmittigable, killing sorrow;
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hee payes his wrong to Gods iustice with a greater wrong to his mercy, and leapes out of an inward hell of remorse, to the bottomlesse pit of damnation. This man is crucified;
he pays his wrong to God's Justice with a greater wrong to his mercy, and leaps out of an inward hell of remorse, to the bottomless pit of damnation. This man is Crucified;
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but this is Iudases crosse, not Christs. The superstitious man is professedly mortifyde;
but this is Judas's cross, not Christ. The superstitious man is professedly mortifyde;
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The answer of that Hermite in the storie is famous, why dost thou destroy thy body? because it would destroy mee;
The answer of that Hermit in the story is famous, why dost thou destroy thy body? Because it would destroy me;
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Hee vseth his body, therefore, not as a seruant, but a slaue; not as a slaue, but an enemie:
He uses his body, Therefore, not as a servant, but a slave; not as a slave, but an enemy:
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He lies vpon thornes, with the Pharisee;
He lies upon thorns, with the Pharisee;
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little ease is his lodging, with Simeon the Anachoret; the stone is his pillow, with Iacob, the teares his food, with exiled Dauid; hee lanceth his flesh with the Baalites, hee digges his graue with his nayles;
little ease is his lodging, with Simeon the Anachoret; the stone is his pillow, with Iacob, the tears his food, with exiled David; he lances his Flesh with the Baalites, he digs his graven with his nails;
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his meales are hunger, his breathings sighes, his linnen haire-cloth, lined and laced with cords, and wires;
his meals Are hunger, his breathings sighs, his linen haircloth, lined and laced with cords, and wires;
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lastly, hee is his owne willing tormentor, and hopes to merit heauen by selfe-murder. This man is crucified, but not with Christ.
lastly, he is his own willing tormentor, and hope's to merit heaven by self-murder. This man is Crucified, but not with christ.
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The Felon, the traitor is iustly crucified, the vengeance of the law will not let him liue;
The Felon, the traitor is justly Crucified, the vengeance of the law will not let him live;
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The Iesuiticall incendiary, that cares onely to warme himselfe by the fires of States, and Kingdomes, cryes out of his suffering;
The Jesuitical incendiary, that Cares only to warm himself by the fires of States, and Kingdoms, cries out of his suffering;
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The world is too little for the noyse of our crueltie, their patience; whiles it iudgeth of our proceedings, by our lawes, not by our executions;
The world is too little for the noise of our cruelty, their patience; while it Judgeth of our proceedings, by our laws, not by our executions;
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but if they did suffer what they falsly pretend, (as they now complaine of ease) they might be crucified,
but if they did suffer what they falsely pretend, (as they now complain of ease) they might be Crucified,
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but not with Christ, they should bleed for sedition, not conscience: They may steale the name of Iesus, they shall not haue his society;
but not with christ, they should bleed for sedition, not conscience: They may steal the name of Iesus, they shall not have his society;
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This is not Christs crosse, it is the cross of Barabbas, or the two malefactors (NONLATINALPHABET) Marke 15. 7. All these and many more are crucified,
This is not Christ cross, it is the cross of Barabbas, or the two malefactors () Mark 15. 7. All these and many more Are Crucified,
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but, not as St. Paul was here, with Christ. How with Christ? In partnership, in person: In partnership of the suffering;
but, not as Saint Paul was Here, with christ. How with christ? In partnership, in person: In partnership of the suffering;
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euery particularity of Christs crucifixion is reacted in vs. Christ is the modell, wee the mettall;
every particularity of Christ crucifixion is reacted in us christ is the model, we the mettle;
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the mettall takes such forme as the modell giues it:
the mettle Takes such Form as the model gives it:
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so are we spread vpon the crosse of Christ, in an vnanswerable extension of all parts, to dye with him,
so Are we spread upon the cross of christ, in an unanswerable extension of all parts, to die with him,
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as the Prophet was vpon the dead childe, to reuiue him.
as the Prophet was upon the dead child, to revive him.
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Superstitious men talke of the impression of our Sauiours wounds in their Idol St. Francis: This is no newes;
Superstitious men talk of the impression of our Saviour's wounds in their Idol Saint Francis: This is no news;
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St. Paul; and euery beleeuing Christian hath both the lash••, and wounds, and transfixions of his Iesus wrought vpon him;
Saint Paul; and every believing Christian hath both the lash••, and wounds, and transfixions of his Iesus wrought upon him;
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The crowne of thornes pierces his head, when his sinfull conceits are mortified;
The crown of thorns pierces his head, when his sinful conceits Are mortified;
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His lippes are drencht with gall, & vineger, when sharpe & feuere restraints are giuen to his tongue:
His lips Are drenched with Gall, & vinegar, when sharp & feuere restraints Are given to his tongue:
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His hands and feet are nayled;
His hands and feet Are nailed;
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when hee is by the power of Gods Spirit disabled to the wonted courses of sinne;
when he is by the power of God's Spirit disabled to the wonted courses of sin;
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His body is stripped, when all colour and pretences are taken away from him;
His body is stripped, when all colour and pretences Are taken away from him;
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shortly, his heart is pierced, when the life blood of his formerly-raigning corruptions is let out.
shortly, his heart is pierced, when the life blood of his formerly-raigning corruptions is let out.
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Hee is not true Christian that is not thus crucifyed with Christ.
He is not true Christian that is not thus Crucified with christ.
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Woe is me, how many fashionable ones are not so much as pained with their sinnes;
Woe is me, how many fashionable ones Are not so much as pained with their Sins;
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It is no trouble to them to blaspheeme, oppresse, debauch.
It is no trouble to them to blaspheeme, oppress, debauch.
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Yea, rather it is a death to them to thinke of parting with their deare corruptions;
Yea, rather it is a death to them to think of parting with their deer corruptions;
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The world hath bewitched their loue;
The world hath bewitched their love;
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That which Erasmus saith of Paris, that after a man hath acquainted himselfe with the odious sent of it (hospitibus magis ac magis adlubescit) it grows into his liking more and more;
That which Erasmus Says of paris, that After a man hath acquainted himself with the odious sent of it (hospitibus magis ac magis adlubescit) it grows into his liking more and more;
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is too true of the world, and sensuall mindes: Alas, they rather crucifie Christ againe, then are crucified with Christ.
is too true of the world, and sensual minds: Alas, they rather crucify christ again, then Are Crucified with christ.
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Woe to them that euer they were;
Woe to them that ever they were;
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for being not dead with Christ, they are not dead in Christ; and being not dead in Christ, they cannot but dye eternally in themselues;
for being not dead with christ, they Are not dead in christ; and being not dead in christ, they cannot but die eternally in themselves;
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For the wages of sinne is death: death in their person, if not in their surety.For the wages of sin is death: death in their person, if not in their surety.
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Honorable and beloued, let vs not thinke it safe for vs to rest in this miserable and deadly condition;
Honourable and Beloved, let us not think it safe for us to rest in this miserable and deadly condition;
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As yee loue your soules, giue no sleepe to your eyes, nor peace to your hearts, till ye finde the sensible effects of the death,
As ye love your Souls, give no sleep to your eyes, nor peace to your hearts, till you find the sensible effects of the death,
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& Passion of Christ your Sauiour, within you, mortifying all your corrupt affections, and sinfull actions, that yee may truly say with St. Paul, I am crucified with Christ.
& Passion of christ your Saviour, within you, mortifying all your corrupt affections, and sinful actions, that ye may truly say with Saint Paul, I am Crucified with christ.
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Sixe seuerall times doe wee finde that Christ shed blood;
Sixe several times do we find that christ shed blood;
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In his Circumcision, In his Agonie, In his Crowning, In his Scourging, In his Affixion, In his Transfixion.
In his Circumcision, In his Agony, In his Crowning, In his Scourging, In his Affixion, In his Transfixion.
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The instrument of the first was the Knife; Of the second, vehemence of Passion; Of the third, the Thornes; Of the fourth, the Whips; Of the fift, the nailes; Of the last, the Speare:
The Instrument of the First was the Knife; Of the second, vehemence of Passion; Of the third, the Thorns; Of the fourth, the Whips; Of the fift, the nails; Of the last, the Spear:
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In all these we are, we must bee partners with our Sauiour. In his Circumcision;
In all these we Are, we must be partners with our Saviour. In his Circumcision;
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when we draw blood of ourselues by cutting off the foreskinne of our filthy (if pleasing) corruptions. Colos. 2. 11.
when we draw blood of ourselves by cutting off the foreskin of our filthy (if pleasing) corruptions. Colos 2. 11.
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In his Agony, when we are deeply affected with the sense of Gods displeasure for sinne,
In his Agony, when we Are deeply affected with the sense of God's displeasure for sin,
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and terrified with the frownes of an angry Father.
and terrified with the frowns of an angry Father.
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In his crowning with thornes, when we smart, and bleed with reproches for the name of Christ;
In his crowning with thorns, when we smart, and bleed with Reproaches for the name of christ;
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when that which the world counts honor, is a paine to vs, for his sake;
when that which the world counts honour, is a pain to us, for his sake;
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when our guilty thoughts punish vs, and wound our restlesse heads, with the sad remembrance of our sins.
when our guilty thoughts Punish us, and wound our restless Heads, with the sad remembrance of our Sins.
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In his scourging, when we tame our wanton, and rebellious flesh, with wise rigor, and holy seuerity.
In his scourging, when we tame our wanton, and rebellious Flesh, with wise rigor, and holy severity.
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In his Affixion, when all the powers of our soules, and parts of our body, are strictly hampered,
In his Affixion, when all the Powers of our Souls, and parts of our body, Are strictly hampered,
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and vnremoueably fastened vpon the Royall Commandements of our Maker, and Redeemer.
and unremovably fastened upon the Royal commandments of our Maker, and Redeemer.
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In his Transfixion, when our hearts are wounded with diuine loue (with the Spouse in the Canticles) or our consciences, with deepe sorrow.
In his Transfixion, when our hearts Are wounded with divine love (with the Spouse in the Canticles) or our Consciences, with deep sorrow.
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In all these, wee bleed with Christ; and all these (saue the first onely) belong to his crucifying.
In all these, we bleed with christ; and all these (save the First only) belong to his crucifying.
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Surely, as it was in the old Law (NONLATINALPHABET) without blood shed there was no remission (Heb. 9. 22.) so it is still, and euer, in the new.
Surely, as it was in the old Law () without blood shed there was no remission (Hebrew 9. 22.) so it is still, and ever, in the new.
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If Christ had not thus bled for vs, no remission; If wee doe not thus bleed with Christ, no remission.
If christ had not thus bled for us, no remission; If we do not thus bleed with christ, no remission.
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There is no benefit, where is no partnership.
There is no benefit, where is no partnership.
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If Christ therefore bled with his agony, with his thornes, with his whips, with his nayles, with his speare, in so many thousand passages,
If christ Therefore bled with his agony, with his thorns, with his whips, with his nails, with his spear, in so many thousand passages,
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as tradition is bold to define, & we neuer bleed, either with the agony of our sorrow, for sinne;
as tradition is bold to define, & we never bleed, either with the agony of our sorrow, for sin;
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or the thornes of holy cares for displeasure;
or the thorns of holy Cares for displeasure;
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or the scourges of seuere Christian rigour, or the nayles of holy constraint, or the speare of deepe remorse;
or the scourges of severe Christian rigour, or the nails of holy constraint, or the spear of deep remorse;
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How doe wee, how can we, for shame, say, we are crucified with Christ?
How do we, how can we, for shame, say, we Are Crucified with christ?
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Diuine St. Austin, in his Epistle, or booke rather to Honoratus, giues vs all the dimensions of the Crosse of Christ;
Divine Saint Austin, in his Epistle, or book rather to Honoratus, gives us all the dimensions of the Cross of christ;
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The latitude he makes in the transuerse; this (saith hee) pertaines to good workes;
The latitude he makes in the transverse; this (Says he) pertains to good works;
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because on this his hands were stretched. The length was from the ground to the transuerse, this is attributed to his longanimitie,
Because on this his hands were stretched. The length was from the ground to the transverse, this is attributed to his longanimity,
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and persistance, for on that, his body was stayed, and fixed. The height was in the head of the crosse, aboue the transuerse;
and persistence, for on that, his body was stayed, and fixed. The height was in the head of the cross, above the transverse;
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signifying the expectation of supernall things.
signifying the expectation of supernal things.
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The depth of it, was in that part, which was pitcht below within the earth, importing the profoundnesse of his free grace, which is the ground of all his beneficence.
The depth of it, was in that part, which was pitched below within the earth, importing the profoundness of his free grace, which is the ground of all his beneficence.
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In all these must we haue our part with Christ;
In all these must we have our part with christ;
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In the transuerse of his Cross, by the ready extension of our hands to all good works of piety, iustice, charity.
In the transverse of his Cross, by the ready extension of our hands to all good works of piety, Justice, charity.
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In the Arrectary, or beame of his Crosse, by continuance, and vninterrupted perseuerance in good; In the head of his crosse, by an high-eleuated hope, and looking for of glory;
In the Arrectary, or beam of his Cross, by Continuance, and uninterrupted perseverance in good; In the head of his cross, by an high-eleuated hope, and looking for of glory;
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In the foot of his crosse, by a liuely and firme faith, fastening our soules vpon the affiance of his free grace, and mercy;
In the foot of his cross, by a lively and firm faith, fastening our Souls upon the affiance of his free grace, and mercy;
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And thus shall we be crucifyed with Christ, vpon his owne Crosse. Yet lastly, wee must goe further then this, from his Crosse to his person.
And thus shall we be Crucified with christ, upon his own Cross. Yet lastly, we must go further then this, from his Cross to his person.
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So did St. Paul, and euery beleeuer, dye with Christ, that hee died in Christ: For, as in the first Adam we all liued, and sinned;
So did Saint Paul, and every believer, die with christ, that he died in christ: For, as in the First Adam we all lived, and sinned;
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so in the second all beleeuers dyed, that they might liue.
so in the second all believers died, that they might live.
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The first Adam brought in death to all mankinde, but, at last, actually dyed for none but himselfe;
The First Adam brought in death to all mankind, but, At last, actually died for none but himself;
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The second Adam dyed for mankind, and brought life to all beleeuers. Seest thou thy Sauiour therefore hanging vpon the Crosse, all mankinde hangs there with him;
The second Adam died for mankind, and brought life to all believers. See thou thy Saviour Therefore hanging upon the Cross, all mankind hangs there with him;
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as a Knight or Burgess of Parliament voyces his whole Burrough, or Countrey:
as a Knight or Burgess of Parliament voices his Whole Burrough, or Country:
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what speake I of this? The armes and legges take the same lot with the head;
what speak I of this? The arms and legs take the same lot with the head;
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Euery beleeuer is a limme of that body; how can he therefore, but dye with him, and in him? That reall vnion,
Every believer is a limb of that body; how can he Therefore, but die with him, and in him? That real Union,
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then, wch is betwixt Christ and vs, makes the crosse and passion of Christ, ours.
then, which is betwixt christ and us, makes the cross and passion of christ, ours.
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So as the thornes pierced our heads, the scourges blooded our backs, the nayles wounded our hands & feet,
So as the thorns pierced our Heads, the scourges blooded our backs, the nails wounded our hands & feet,
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and the speare gored our sides, and hearts: By vertue whereof, we receiue iustification from our sinnes, and true mortification of our corruptiōs.
and the spear gored our sides, and hearts: By virtue whereof, we receive justification from our Sins, and true mortification of our corruptions.
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Euery beleeuer, therefore, is dead already for his sins, in his Sauiour; he needs not feare that he shal dy againe.
Every believer, Therefore, is dead already for his Sins, in his Saviour; he needs not Fear that he shall die again.
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God is too iust to punish twise for one fault; to recouer the sum both of the surety, and principall:
God is too just to Punish twice for one fault; to recover the sum both of the surety, and principal:
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All the score of our arerages is fully strucke off, by the infinite satisfaction of our blessed Redeemer;
All the score of our arerages is Fully struck off, by the infinite satisfaction of our blessed Redeemer;
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Comfort thy selfe, therfore thou penitent, and faithful soule, in the confidence of thy safety; Thou shalt not dy but liue, since thou art already crucifyed with thy Sauiour;
Comfort thy self, Therefore thou penitent, and faithful soul, in the confidence of thy safety; Thou shalt not die but live, since thou art already Crucified with thy Saviour;
vvb po21 n1, av pns21 j-jn, cc j n1, p-acp dt n1 pp-f po21 n1; pns21 vm2 xx vvi cc-acp vvb, c-acp pns21 vb2r av vvn p-acp po21 n1;
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He dyed for thee, thou dyedst in him;
He died for thee, thou dyedst in him;
pns31 vvd p-acp pno21, pns21 vvd2 p-acp pno31;
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Who shall lay any thing to the charge of Gods elect? It is God that iustifies? Who shall condemne? It is Christ that dyed; Who shall lay any thing to the charge of God's elect? It is God that Justifies? Who shall condemn? It is christ that died;
r-crq vmb vvi d n1 p-acp dt n1 pp-f n2 vvb? pn31 vbz np1 cst vvz? q-crq vmb vvi? pn31 vbz np1 cst vvd;
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yea rather, that is risen againe, and liues gloriously at the right hand of God, making intercession for vs: yea rather, that is risen again, and lives gloriously At the right hand of God, making Intercession for us:
uh av, cst vbz vvn av, cc vvz av-j p-acp dt j-jn n1 pp-f np1, vvg n1 p-acp pno12:
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To thee ô blessed Iesu, together with thy Coeternall Father, and holy Spirit, three persons in one infinite, and incomprehensible Deitie;
To thee o blessed Iesu, together with thy Coeternal Father, and holy Spirit, three Persons in one infinite, and incomprehensible Deity;
p-acp pno21 uh j-vvn np1, av p-acp po21 j n1, cc j n1, crd n2 p-acp crd j, cc j n1;
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be all praise, honour, and glory, now, and for euer. Amen. FINIS.
be all praise, honour, and glory, now, and for ever. Amen. FINIS.
vbb d n1, n1, cc n1, av, cc p-acp av. uh-n. fw-la.
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